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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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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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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
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Trapp's Complete Commentary
John Trapp · 1660
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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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The Israelites, finding that Moses delayed his return, desire Aaron to make them gods to go before them, Exodus 32:1. Aaron consents, and requires their ornaments, Exodus 32:2. They deliver them to him, and he makes a molten calf, Exodus 32:3, Exodus 32:4. He builds an altar before it, Exodus 32:5; and the people offer burnt-offerings and peace-offerings, Exodus 32:6. The Lord commands Moses to go down, telling him that the people had corrupted themselves, Exodus 32:7, Exodus 32:8. The Lord is angry, and threatens to destroy them, Exodus 32:9, Exodus 32:10. Moses intercedes for them, Exodus 32:11-13; and the Lord promises to spare them, Exodus 32:14. Moses goes down with the tables in his hands, Exodus 32:15, Exodus 32:16. Joshua, hearing the noise they made at their festival, makes some remarks on it, Exodus 32:17, Exodus 32:18. Moses, coming to the camp, and seeing their idolatrous worship, is greatly distressed, throws down and breaks the two tables, Exodus 32:19. Takes the calf, reduces it to powder, strews it upon the water, and causes them to drink it, Exodus 32:20. Moses expostulates with Aaron, Exodus 32:21. Aaron vindicates himself, Exodus 32:22-24. Moses orders the Levites to slay the transgressors, Exodus 32:25-27. They do so, and 3,000 fall, Exodus 32:28, Exodus 32:29. Moses returns to the Lord on the mount, and makes supplication for the people, Exodus 32:30-32. God threatens and yet spares, Exodus 32:33. Commands Moses to lead the people, and promises him the direction of an angel, Exodus 32:34. The people are plagued because of their sin, Exodus 32:35.
INTRODUCTION TO Exodus 32
This chapter gives an account of the idolatry of the Israelites making and worshipping a golden calf, Exodus 32:1 the information of it God gave to Moses, bidding him at the same time not to make any suit in their favour, that he might consume them, and make a large nation out Moses's family, Exodus 32:7 the intercession of Moses for them, in which he succeeded, Exodus 32:11 his descent from the mount with the two tables in his hands, accompanied by Joshua, when he was an eyewitness of their idolatry, which raised his indignation, that he cast the two tables out of his hands and broke them, took the calf and burnt it, and ground it to powder, and made the children of Israel drink of it, Exodus 32:15 the examination of Aaron about the fact, who excused himself, Exodus 32:21 the orders given to the Levites, who joined themselves to Moses, to slay every man his brother, which they did to the number of 3000 men, Exodus 32:25 another intercession for them by Moses, which gained a respite of them for a time, for they are threatened to be visited still for their sin, and they were plagued for it, Exodus 32:30.
Chapters 32–34
The Episode of the Golden Calf, and incidents arising out of it, or mentioned in connexion with it.
The narrative of these chapters, read from a purely religious point of view, is remarkably beautiful and impressive; a striking picture is given not only of Moses’ affection and noble self-devotion for his people, but also of the long intercession by which (cf. Genesis 18) he at last succeeds in winning from Jehovah Israel’s forgiveness, His promise again to be with His people, and the vision of His moral glory for himself. But ‘the connexion between its different parts, and the progress of the narrative, is often so imperfect and so far from clear’ (Di.) that to the historical student it presents problems and difficulties which are not readily solved. As Di. points out, ‘the want of connexion both backwards and forwards is most remarkable in Exodus 33:7-11 : why the Tent of Meeting is here suddenly introduced, is not explained, and can only be conjectured, and v. 12 goes on as if vv. 7–11 or vv. 4–11 were not there at all. The connexion between Exodus 34:9-10 is also imperfect: it is surprising in v. 9 to find Jehovah entreated to go with the people, when He has already in Exodus 33:14-16 promised to do so; and it is also surprising that Exodus 34:10 is no direct answer to the entreaty of v. 9. Even in ch. 32, where the narrative wears the appearance of being more consistent, it is remarkable that the questions put to Aaron in vv. 21–24 lead to nothing further, that in spite of the punishment inflicted in v. 27 f. further punishment is threatened in v. 34b, and that while in v. 35 a punishment is described vaguely, it does not read like the punishment threatened just before in v. 34b. Further, while in P the erection of the Tent of Meeting is not described till ch. 40, in Exodus 33:7-11 there appears, as already in regular use, a tent, called by precisely the same name. The angel of Jehovah, again, is in Exodus 33:3; Exodus 33:5 represented as distinct from, and exclusive of, Jehovah Himself, whereas in Exodus 23:20 he appears as His full and sufficient representative. The covenant of Exodus 34:10-27 is described as if it were one made for the first time; neither v. 10 nor v. 27 suggests that it is a second, or new, covenant. The laws in Exodus 34:10-26 are mostly identical verbally with a particular section of those contained in chs. 21–23’: what is the relation subsisting between the two recensions, and how is the repetition to be explained? It must be evident that all these difficulties and inconsistencies are due simply to the amalgamation—and sometimes the imperfect amalgamation—of different sources: they are lessened, though they can hardly be said to disappear, when these sources are recognized and disengaged from one another. Details will be better considered in the notes on the separate chapters, Exodus 34:29-35 belongs clearly to P: the rest of the three chapters is due principally to J, or the compiler of JE, but parts belong to E. The excerpts from J and E are also in several cases plainly incomplete at the beginning or the end, so that details or explanations are missing which can only be supplied by conjecture.
Ex 32:1-35.
金牛犢。
1. 百姓見摩西遲延不下來——他們以為他在黑暗中迷了路，或在火中喪了命。
百姓聚集到亞倫那裏——更恰當地說「聚集對抗亞倫」，以喧嚷暴動的方式，要脅他行他們所願。本章所記的事件，揭示了以色列人當中一種民間情緒與感受的狀態，與他們在領受律法時所表現那種深沉而謙卑敬畏的態度，形成奇特的對比。在短短三十多日之內，他們的印象便消散了。雖然他們仍然紮營在有充分理由視為聖潔的地土上；雖然那籠罩西奈山頂的榮光雲彩仍在他們眼前，為他們與上帝密切接觸、甚至就在上帝面前提供可見的明證，他們卻行事如同完全忘記了自己不久前才親眼所見那些令人難忘的景象。
對他說：起來，為我們造神像，可以在我們前面引路——希伯來文中譯作「神像」一詞，其實只是上帝之名的複數形式。所造的像是單一的，因此若指控以色列人為偶像而放棄對真上帝的敬拜，便是將比他們實際所犯更大的罪歸給他們。事實是：他們如同孩童一般，需要某樣能刺激感官的東西；而既然他們素來得見其景象的「舍金那」——即「上帝的榮耀」——如今已被隱藏，他們便想要某個可見的物質對象，作為上帝同在的象徵，可以在他們前面引路，如同火柱先前所行的那樣。
這三章很可能原是一份獨立的成文記述。其中所記的主要事件按時間先後排列，因此就歷史次序而言，位置是恰當的。
「金牛犢」——百姓在很大程度上已失落了列祖的信仰，對那位不可見之位格神的真實性，也只受了不完全的教導。因摩西久不上山，他們感到失望，似乎想像他是欺哄了他們，並且大概已在山的雷轟中滅亡了（出二十四15–18）。於是他們順從了迷信的恐懼，退回到他們最熟悉的那種偶像崇拜形式（見出三十二4註）。關於這些情況的記述，摩西後來在一次對百姓的講論中作了更簡要的覆述（申九8–21、九25–29；申十1–5、十8–11）。值得留意的是：約瑟夫在其論頒賜律法那頗具特色的一章中，對這次背叛隻字不提，儘管他記述了摩西兩度上山。
出埃及記三十二章1節
「（對）亞倫」（Unto Aaron）——摩西不在期間，首要的權柄交託了亞倫與戶珥（出二十四14）。
「為我們造神像」（Make us gods）——名詞 אלהים（ʾelōhîm）在形式上是複數，可以指「眾神」。但按希伯來文的用法，其意義不必是複數，因此這個字也被用作真神的通稱（創一1等；見出二十一6註）。在此處它指「一個神（神像）」，故應如此翻譯。
When the people saw that Moses delayed - How long this was before the expiration of the forty days, we cannot tell; but it certainly must have been some considerable time, as the ornaments must be collected, and the calf or ox, after having been founded, must require a considerable time to fashion it with the graving tool; and certainly not more than two or three persons could work on it at once. This work therefore, must have required several days.
The people gathered themselves together - They came in a tumultuous and seditious manner, insisting on having an object of religious worship made for them, as they intended under its direction to return to Egypt. See Acts 7:39, Acts 7:40.
As for this Moses, the man that brought us up - This seems to be the language of great contempt, and by it we may see the truth of the character given them by Aaron, Exodus 32:22, they were set on mischief. It is likely they might have supposed that Moses had perished in the fire, which they saw had invested the top of the mountain into which he went.
And when the people saw that Moses delayed to come down out of the mount,.... The time, according to the Targum of Jonathan, being elapsed, which he had fixed for his descent, and through a misreckoning, as Jarchi suggests; they taking the day of his going up to be one of the forty days, at the end of which he was to return, whereas he meant forty complete days; but it is not probable that Moses knew himself how long he should stay, and much less that he acquainted them before hand of it; but he staying longer than they supposed he would, they grew uneasy and impatient, and wanted to set out in their journey to Canaan, and to have some symbol and representation of deity to go before them:
the people gathered themselves together unto Aaron; who with Hur was left to judge them in the absence of Moses: it was very likely that they had had conferences with him before upon this head, but now they got together in a tumultuous manner, and determined to carry their point against all that he should say to the contrary:
and said unto him, up; put us off no longer, make no more delay, but arise at once, and set about what has been once and again advised to and importuned:
make us gods which shall go before us; not that they were so very stupid to think, that anything that could be made with hands was really God, or even could have life and breath, and the power of self-motion, or of walking before them; but that something should be made as a symbol and representation of the divine Being, carried before them; for as for the cloud which had hitherto gone before them, from their coming out of Egypt, that had not moved from its place for forty days or more, and seemed to them to be fixed on the mount, and would not depart from it; and therefore they wanted something in the room of it as a token of the divine Presence with them:
for as for this Moses; of whom they speak with great contempt, though he had been the deliverer of them, and had wrought so many miracles in their favour, and had been the instrument of so much good unto them:
the man that brought us up out of the land of Egypt; this they own, but do not seem to be very thankful for it:
we wot not what is become of him; they could scarcely believe that he was alive, that it was possible to live so long a time without eating and drinking; or they supposed he was burnt on the mount of flaming fire from before the Lord, as the Targum of Jonathan expresses it.
本章的記述給教會的建立和猶太人宗教的建立，帶來了一個極令人惋惜的中斷。事情本來朝著那美滿的定局進行得十分順利：神已顯出極大的恩待，百姓也似乎相當順服。摩西這時在山上已幾乎完成了四十日的工夫，我們可以想像，他正滿心喜悅地期待著回到以色列營中時將受到極歡樂的歡迎，並期待在他們中間速速立起會幕。然而看哪，計畫全被打亂了——以色列的罪使他們失去這些好處，並使神恩典的潮流止息；闖下大禍的罪（你想得到嗎？）竟是敬拜一隻金牛犢。神與以色列之間的婚約本已快要正式立定，以色列卻行了淫亂，於是這婚事便告破裂，再要重新接合就絕非易事了。本章記述：一、以色列的罪，特別是亞倫的罪，為他們造了金牛犢當作神（出 32:1-4），並敬拜它，出 32:5,6。二、神將此事通知此時正與祂同在山上的摩西（出 32:7,8），並宣告對他們的烈怒審判，出 32:9,10。三、摩西立刻在山上為他們代求（出 32:11-13），以及這代求的功效，出 32:14。四、他從山上下來，親眼目睹他們拜偶像（出 32:15-19），他因厭惡這事，又作為義憤的表達，便摔碎了法版（出 32:19），又將金牛犢焚燒，出 32:20。五、關於這事對亞倫的查問，出 32:21-24。六、對拜偶像首領的處決，出 32:25-29。七、摩西為他們進一步的代求，為要使神的烈怒轉離他們（出 32:30-32），隨即獲准暫緩執行，將他們保留到日後追討，出 32:33-35 等。