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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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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
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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- will surely visit you] The visitation of God in a gracious and merciful sense, as in Exodus 3:16; Exodus 4:31; cf. Luke 1:68, “He hath visited and redeemed his people.” “Bring you up,” cf. Genesis 15:16, Genesis 28:15, Genesis 46:4.
which he sware, &c.] Cf. Genesis 22:16, Genesis 26:3, Genesis 28:13.
Observe how the patriarchal narrative is closing with the promise of redemption, and with the renewal of the oath to Abraham, Isaac, and Jacob.
Genesis 50:24. I die; and God will surely visit you — To this purpose Jacob had spoken to him, Genesis 48:21. Thus must we comfort others with the same comforts wherewith we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and benefactor of his brethren, and what would become of them now he was dying? Why, let this be their comfort, God will surely visit you. God’s gracious visits will serve to make up the loss of our best friends: and bring you out of this land — And therefore they must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home.
Genesis 50:24. God will surely visit you— See ch. Genesis 21:1. The subsequent words, and bring you out of this land, evidently shew in what manner Joseph believed that GOD would visit the Israelites. Thus he died in the same faith with his ancestors, agreeable to what the apostle to the Hebrews says: By faith Joseph, when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones. Hebrews 11:22.
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Ye shall carry up my bones - That I may finally rest with my ancestors in the land which God gave to Abraham, to Isaac, and to Jacob; and which is a pledge as it is a type of the kingdom of Heaven. Thus says the author of the Epistle to the Hebrews, Hebrews 11:22 : "By Faith Joseph, when he died, (τελευτων, when dying), made mention of the departure (εξοδου, of the Exodus) of the children of Israel; and gave commandment concerning his bones. From this it is evident that Joseph considered all these things as typical, and by this very commandment expressed his faith in the immortality of the soul, and the general resurrection of the dead. This oath, by which Joseph then bound his brethren, their posterity considered as binding on themselves; and Moses took care, when he departed from Egypt, to carry up Joseph's body with him, Exodus 13:19; which was afterwards buried in Shechem, Joshua 24:32, the very portion which Jacob had purchased from the Amorites, and which he gave to his son Joseph, Genesis 48:22; Acts 7:16. See the reason for this command as given by Chrysostom, vol. ii., p. 695, sec. D.E.
And Joseph took an oath of the children of Israel,.... Not of his brethren only, but of their posterity, as many of them as were now grown up, that so it might be communicated from one to another, and become well known to that generation which should depart out of Egypt: saying, God will surely visit you; which he repeats for the certainty of it, and that it might be observed: and ye shall carry up my bones from hence; when they should go from thence to Canaan's land; he did not desire them to carry him thither when he should die, which he knew would give umbrage to the Egyptians, and they would not be so able to obtain leave to do it as he had for his father. This was accordingly done; when Israel went out of Egypt, Moses took the bones of Joseph with him, and they were buried in Shechem; see Exo 13:19.
Joseph took an oath, for the same reason which moved Jacob to require an oath from him, Genesis 47:30,31,
of the children of Israel: he saith not, of his brethren, but of Israel’s children; under which his grandchildren are comprehended, and seem principally intended here; either because his brethren were most of them dead, or rather because he knew that they were not to go out of Egypt in his brethren’s time, but in their second or third generation.
My bones, i.e. my dead body: but he mentions only his bones, because part of his body was corrupted, and the other part, though preserved from corruption by the embalming, yet was so changed and adulterated with the spices, and other materials which they used, that it looked like another thing: only his bones remained entire and unchanged.
Quest. Why did he not desire to be presently carried thither, and buried there, as his father did?
Answ. 1. Lest he should disoblige the Egyptians, and provoke them against his brethren and children. The removal of his father thither was necessary, and forced from him by an oath, but the order for the removal of himself would have been voluntary and designed, and therefore could not have escaped the censure of an ungrateful contempt of the land of Egypt, which as it was thought good enough for him and his to live in, should have been judged so too for his burial.
- That by these his remains his memory might be the longer and better preserved, both with the Egyptians, who for his sake might show kindness to his near relations; and with the Israelites, to whom this was a visible pledge of their deliverance, and a help to their faith, and all obligation to them to persist in the true religion.
- Joseph took an oath] The fulfilment of this oath and Joseph’s burial at Shechem, in the land of Ephraim, are duly recorded in Exodus 13:19; Joshua 24:32. For these dying words of Joseph, cf. Hebrews 11:22, “by faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.” As Jacob, his father, had done, Joseph forewarns his kindred that the day of the Exodus would come.
(24) God will . . . bring you out of this land.—This is, first, a proof of Joseph’s faith, commended in Hebrews 11:22; and, secondly, it is a preparation for the next book (Exodus). Joseph’s faith thus unites the two books together.