Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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- 21,603 / 22,101
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Job acknowledges God's justice and man's sinfulness, Job 9:1-3. Celebrates his almighty power as manifested in the earth and in the heavens, Job 9:4-10. Maintains that God afflicts the innocent as well as the wicked, without any respect to their works: and hath delivered the earth into the hands of the wicked, Job 9:11-24. Complains of his lot, and maintains his innocence, Job 9:25-35.
INTRODUCTION TO Job 9
This and the following chapter contain Job's answer to Bildad, and in this he asserts the strict justice at God; which is such, that no man can be just in his sight, not being able to answer to one charge, or for one sin, of a thousand he is guilty of, Job 9:1; and that such are his wisdom and power, that the most daring man cannot expect to succeed in an opposition to him, Job 9:4; instances are given of his power in the works of nature and providence, Job 9:5; notice is taken of the imperceptibleness of his actions and motions, and of his sovereignty in all his ways, Job 9:11; and of his fierce wrath and anger, which is such as obliges the proudest of men to stoop under him; and therefore Job chose not to contend in a judicial way with him, but in a suppliant manner would entreat him, since his hand was so heavy upon him, Job 9:13; he affirms, in direct opposition to Bildad and his friends, and insists upon it, that God afflicts both the righteous and the wicked; yea, gives the earth to the latter when he slays the former, Job 9:22; he then observes the shortness of his days, and complains of his heavy afflictions, Job 9:25; and concludes, that it was in vain for him to expect his cause to be heard before God, there being no daysman between them; and wishes that the dread of the Divine Majesty might be taken from him, and then he would freely and without fear speak unto him, Job 9:29.
IX.
Then Job answered . . .—Job’s reply to Bildad differs from that to Eliphaz, inasmuch as he exposes the hollowness of Bildad’s position by sapping his foundation. Admitting the general propriety of all he has said, he confronts him with the anterior question, “How can weak man be just with God?” and this is the question, if fairly dealt with, which must always confound shallow generalisers like Bildad.
Ch. 9–10. Job’s reply to Bildad
The Discourse though formally a reply to Bildad seems to touch also upon things said in the speech of Eliphaz. It is rather difficult to divide into paragraphs, not being calm and logical but passionate and hurried and passing on by rapid steps from one point to another all more or less connected, and fusing all together in the glow of a fire the colours of which are awe before an omnipotent Power, and moral terror and indignation mixed with piteous despair at the indiscriminate severity with which it crushes men.
Job starts with a sneering adhesion to the maxim of his friends, How can man be righteous with God? by which he means, How can man make his righteousness appear, though he has it, seeing God’s might will overpower him in all attempts to substantiate it? This idea is carried on throughout ch. 9. At the end of this chapter there is a pause. The sufferer has exhausted his idea in his terrible pictures of the Divine might and the hopeless paralysis of the Creature before His Majesty in any meeting with Him to vindicate its own innocence.
But now as he pauses for a moment and looks around on his condition, the idea returns with a new force and fills his mind, and pushes him out upon a new stream of complaint. And as in ch. Job 7:12-21 he had exhausted possibility in speculating what it could be in man or himself that provoked the Almighty’s hostility to him, he now boldly enters the Divine mind itself and explores every corner of it in the hope of discovering what thought or feeling or defect in God it could be that led Him thus to afflict and destroy him in a way in such contradiction to His former gracious treatment of him. Baffled in every effort he leaps to the desperate conclusion that His present treatment of him reveals God’s real character, and that His former favour and care had been lavished on him only that at the last He might the more effectually torment him.
Thus the Discourse falls into two great sections:
Ch. 9. God’s might and the terror of His Majesty will prevent man from substantiating his innocence in his plea with God.
Ch. 10. Job’s efforts to discover in the Divine mind the secret of the terrible afflictions with which God visited him.
Ch. 9. God’s Might and the Terror of his Majesty will prevent man from establishing his innocence in his plea with God
Starting with the question, How can man substantiate his innocence in the face of God’s overpowering might (Job 9:2-3), Job passes on to a delineation of this Divine power, which he conceives as a terrible irresistible Force, which moves mountains, and shifts the earth from its place; which dictates to the sun that he shine not; which made the mighty constellations of the sky; and whose workings are beyond the compass of the human mind to grasp (Job 9:4-10).
Then passing from the material world to creatures he imagines this Power coming, say, upon himself, unseen, beyond intelligence (Job 9:11), irresistible, irresponsible (Job 9:12), and cites as an instance good for all the memorable defeat of the abettors of Rahab, the helpers of Rahab succumbed to him, how then should I answer him? (Job 9:13-14). What Job describes is a meeting of God and man that the latter may uphold his innocence against Him, or perhaps any meeting of God and man; and such a meeting has Job to face in the attempt to establish his innocence. He must be overpowered and fail though guiltless:—if I were innocent I could not assert my innocence, I must fall down and supplicate my omnipotent Opponent (Job 9:15). This feeling of helplessness before a crushing power altogether overmasters Job and rouses him to a recklessness which is that of despair, and going back upon his words, if I were innocent, he cries, I am innocent, innocent and guilty He destroys alike; the earth is given into the hands of the wicked, He covers the faces of the judges thereof—if it is not He, who then is it? (Job 9:16-24).
But now the paroxysm being over Job proceeds more calmly to speak of his own condition, which is but an illustration of what is everywhere, seen, but sorrow and perplexity now prevail over indignation. He describes the pitiful brevity of his life (Job 9:25-26). And with a touching pathos he tells how he sometimes resolves to leave off his sad countenance and brighten up, but the thought that God has resolved not to hold him innocent again crushes him, he has to be guilty, and all his efforts to shew himself to be clear are vain (Job 9:27-31). And he rounds off his speech with a reference to that with which he began, the central difficulty: God is not a man that man might answer Him; there is no umpire between Him and man to impose his authority on both; but if He would lift His afflicting rod from Job and not affright him with His Majesty, he would speak without fear, for his conscience is void of offence (Job 9:32-35).
第一轮。
伯9:1-35。
约伯答复比勒达
Then Job answered and said. Without taking notice of Bildad's harsh expressions and severe censures, or his unfriendliness to him; he enters directly into the argument, grants some things, confutes others, and defends himself and his conduct.
Job’s answer: man cannot stand in judgment with God, because of his justice, wisdom, and power, which are unsearchable, Job 9:1-11. All help or reason against God is vain; nor can we answer him; but must supplicate to our Judge, Job 9:12-15. God’s sovereignty, and our vileness before him, Job 9:16-21. The godly are punished as well as the wicked by general calamities and wicked oppression, Job 9:22-24. His time swift; his sorrows bitter: if wicked, he could not clear himself; nor would God hold him innocent, Job 9:25-31; yet wisheth for a daysman, and a removal of Divine terror; then would he before God maintain his innocency, Job 9:32-35.
No text from Poole on this verse.
在本章及下一章，我们看到约伯对比勒达发言的回应。其中他以尊崇之辞论及神，以谦卑之辞论及自己，又以深切感受之辞论及自己的苦楚；却没有一句话是对朋友们或他们对他的冷漠的影射，也没有直接回答比勒达所说的话。他明智地紧扣事理本身，对发言者本人不作任何评断，也不寻找针对他的把柄。本章之中：I. 首先确立神公义的教义（伯9:2）。II. 从神的智慧、大能与至高的主权来加以证明（伯9:3-13）。III. 加以应用，其中：1. 他定自己的罪，承认自己无论在法庭或战场都无法与神争辩（伯9:14-21）。2. 他坚持自己的论点：我们不可凭人外在的境遇来判断其品格（伯9:22-24）。3. 他抱怨自己苦难的深重、内心的困惑，以及不知当说何话、当行何事的茫然（伯9:25-35）。