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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- 19,831 / 19,831
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- en
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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- 22,781 / 22,781
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- en
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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- 12,528 / 30,759
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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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- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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- 0 / 25,592
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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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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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- en
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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- 0 / 14,675
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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- 0 / 2,290
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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- 0 / 1,144
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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- 7 / 3,477
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Amos 3 Introduction
This chapter begins with reproving the twelve tribes in general, Amos 3:1, Amos 3:2; and then particularly the kingdom of Israel, whose capital was Samaria. Thee prophet assures them that, while they were at variance with God, it would be unreasonable in them to expect his presence or favor, Amos 3:3-8. Other neighboring nations are then called upon to take warning from the judgments about to be inflicted upon the house of Israel, which would be so general that only a small remnant should escape them, Amos 3:9-15. The image used by the prophet on this occasion, (see Amos 3:12), and borrowed from his former calling, is very natural and significant, and not a little dignified by the inspired writer's lofty air and manner.
INTRODUCTION TO Amos 3
In this chapter the prophet goes on with his prophecy against Israel, whom God had highly favoured, and yet sinned against him, and therefore must expect to be punished by him; and the rather, since he and they were not agreed; and therefore there could be no communion between them, Amos 3:1; and by various similes are set forth the cause of divine judgments, the certain design of them, and their continuance, till the end is answered; which should be attended to, since every thing of this kind is of God, who giving his prophets notice of it, they are under an absolute necessity of declaring it; nor should they be blamed for it, Amos 3:4; and even the Heathen nations are appealed unto as witnesses of the sins of Israel, that caused such a denunciation of wrath; their tumults, oppression, injustice, violence, and robbery, Amos 3:9; wherefore an adversary is threatened to be sent among them, that should utterly destroy them, so that few should escape, Amos 3:11; particularly their idolatry and luxury seem to have been reigning sins, which had a great hand in bringing on their rum, and for which the Lord would punish them, Amos 3:13.
III.
Amos 3-6 form a connected series, standing, however, as a natural sequence upon the previous section (Amos 1:2). In the denunciations with which the oracles of Amos open, the last strophe refers to Israel. The same subject is the burden of the following discourses, Amos 3-6, and with searching minuteness the whole of Israel’s sin and doom are laid bare by the prophet; the blindness to the warnings of prophecy, the pride and luxury of the powerful, and the misery of the oppressed, as well as the prevailing idolatrous corruption. In Amos 4:5, the utterance of the prophet assumes the form of a measured strain (as in Amos 1), with an intercalary refrain, which may have been the model for Isaiah’s yet more artistic effort (Amos 9:7—10:4, Amos 5:25-27). A solemn dirge over Israel and Judah (Amos 5, 6) closes the first part of these prophetic addresses.
PART II. CHAPTERS 3–6
In the second part of Amos’s book the indictment and sentence of Amos 2:6-16 are further developed and justified. It consists of three main discourses, each introduced by the solemn opening words, Hear ye this word (Amos 3:1, Amos 4:1, Amos 5:1).
CHAPTER 3
Amos begins by rudely shaking the Israelites from their security. The Israelites argued that the fact of Jehovah’s having chosen the nation was a guarantee of its safety; but the prophet replies, You mistake the conditions of His choice; for that very reason He will punish you for your iniquities (Amos 3:1-2). Nor does the prophet say this without a real power constraining him: can any effect in nature take place without a sufficient cause? (Amos 3:3-8). Let the heathen themselves testify if justice rules in Samaria! (Amos 3:9 f.) Ere long, Jehovah will visit Israel: its pride and luxury will be brought to a sudden end, its palaces will be spoiled, and its altars thrown down (Amos 3:11-15).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Am 3:1-15.
Am 3:1-15.
GOD'S EXTRAORDINARY LOVE, BEING REPAID BY ISRAEL WITH INGRATITUDE, OF NECESSITY CALLS FOR JUDGMENTS, WHICH THE PROPHETS ANNOUNCE, NOT AT RANDOM, BUT BY GOD'S COMMISSION, WHICH THEY CANNOT BUT FULFIL. THE OPPRESSION PREVALENT IN ISRAEL WILL BRING DOWN RUIN ON ALL SAVE A SMALL REMNANT.
1. children of Israel--not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare
Jer 8:3, and Mic 2:3,
on "family" for the nation. However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [CALVIN], but implies that this only heightens their sins.
Amos, like Hosea, rebukes Israel directly, Judah indirectly. He had warned each nation separately. Now, ere he concentrates himself on Israel, he sums up what he had before said to Judah and in the Person of God. "Ye have been alike in My gifts to you, alike in your waste of them and your sins; alike ye shall be in your punishment." What was said to Israel was said also to Judah: what was directed first to the former people, belongs to us, the later. What Jesus said to the Apostles, He said also to the Church, and to single souls, "What I say unto you, I say unto all, Watch" Mark 13:37.
Hear ye this word - With that solemn threefold call, so frequent in the Old Testament, he summons them thrice Amos 3:1; Amos 4:1; Amos 5:1, as in the Name of the Holy Trinity, to hear God's words. : "The prophet, at the outset of the chapter, rouses the hearers to anxious consideration. For the words of the most High God are to be heard, not with a superficial, unawed, wandering mind, but with reverence, fear, and love."
That the Lord hath spoken against - (and upon) you, (coming down from heaven Hebrews 12:25, both "upon" and "against" them) the whole family which I brought up from the land of Egypt To Abraham God had said, "in thee shall all the families of the earth be blessed" Genesis 12:3. So now, in withdrawing that blessing from them. He takes it away from them, family by family Zechariah 12:12. He includes them, one and all, and Judah also, since all had been "brought out of Egypt."
Against the whole family - That is, all, both the kingdoms of Israel and Judah. In this all the twelve tribes are included.
A stupid, senseless, heedless people, are, in this chapter, called upon to take notice, I. Of the judgments of God denounced against them and the warnings he gave them of those judgments, and to be hereby awakened out of their security, Am 3:1-8. II. Of the sins that were found among them, by which God was provoked thus to threaten, thus to punish, that they might justify God in his controversy with them, and, unless they repented and reformed, might expect no other than that God should proceed in his controversy, Am 3:9-15.