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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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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- 0 / 31,092
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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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- 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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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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Adam Clarke's Commentary and Critical Notes on the Bible
Genesis 18 Introduction
The Lord appears unto Abraham in Mamre, Genesis 18:1. Three angels, in human appearance, come towards his tent, Genesis 18:2. He invites them in to wash and refresh themselves, Genesis 18:3-5; prepares a calf, bread, butter, and milk, for their entertainment; and himself serves them, Genesis 18:6-8. They promise that within a year Sarah shall have a son, Genesis 18:9, Genesis 18:10. Sarah, knowing herself and husband to be superannuated, smiles at the promise, Genesis 18:11, Genesis 18:12. One of the three, who is called the Lord or Jehovah, chides her, and asserts the sufficiency of the Divine power to accomplish the promise, Genesis 18:13, Genesis 18:14. Sarah, through fear, denies that she had laughed or showed signs of unbelief, Genesis 18:15. Abraham accompanies these Divine persons on their way to Sodom, Genesis 18:16; and that one who is called Jehovah informs him of his purpose to destroy Sodom and Gomorrah, because of their great wickedness, Genesis 18:17-21. The two former proceed toward Sodom, while the latter (Jehovah) remains with Abraham, Genesis 18:22. Abraham intercedes for the inhabitants of those cities, entreating the Lord to spare them provided fifty righteous persons should be found in them, Genesis 18:23-25. The Lord grants this request, Genesis 18:26. He pleads for the same mercy should only forty-five be found there; which is also granted, Genesis 18:27, Genesis 18:28. He pleads the same for forty, which is also granted, Genesis 18:29; for thirty, with the same success, Genesis 18:30; for twenty, and receives the some gracious answer, Genesis 18:31; for ten, and the Lord assures him that should ten righteous persons be found there, he will not destroy the place, Genesis 18:32. Jehovah then departs, and Abraham returns to his tent, Genesis 18:33.
Genesis gen 18:0 INTRODUCTION TO GENESIS 18 Another appearance of God to Abraham is here recorded; three persons are seen by him in an human form, whom he kindly invites to stop with him, and generously entertains them, Gen 18:1; they inquire concerning Sarah his wife, and one of them renews the promise of her bearing a son to him, which occasions laughter in her, for which she is reproved, Gen 18:9; upon their departure the Lord thought fit, for reasons given, to make known to Abraham his intention to destroy Sodom and Gomorrah, Gen 18:16; when Abraham intercedes for the preservation of those cities in a most importunate and affectionate manner, Gen 18:23.
Chs. 18, 19. The Destruction of Sodom and Gomorrah (J)
Genesis 18:1-15. Visit of three Angels to Abraham, and the promise of a son to Sarah.
16–33. Colloquy of Jehovah with Abraham; Jehovah’s purpose to overthrow Sodom and Gomorrah and the intercession of Abraham.
Genesis 19:1-23. Visit of two Angels to Lot in Sodom, and the escape of Lot to Zoar.
24–28. The destruction of Sodom and Gomorrah and the cities of the Plain.
30–38. The origin of the Moabites and Ammonites.
With the exception of Genesis 19:29, which is from P, the whole of this remarkable section is from J. Few passages in the O.T. narrative can rival it in simplicity, vividness, and grace of style.
The interposition of this section tends to heighten the expectancy with which the reader awaits the fulfilment of the promise; and to augment the impression of the Divine favour and esteem in which the patriarch is held.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 18:1-8.
Ge 18:1-8.
ENTERTAINMENT OF ANGELS.
1. the Lord appeared--another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.
plains of Mamre--rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.
sat in the tent door--The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.
The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. "Three men stood before him." Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.
He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. "Bowed himself to the earth." This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.
And the Lord appeared - See note on Genesis 15:1.
Sat in the tent door - For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. A custom still frequent among the Asiatics.
And the Lord appeared unto him in the plains of Mamre,.... That is, to Abraham; and very likely this appearance of God was quickly after the affair of the circumcision, to show his approbation of his ready obedience to his command; and at this time he was in the plains, or at the oaks of Mamre, the oaken grove there, as has been observed on Gen 13:18; and which seems to be the best rendering of the words, since in Gen 18:4; mention is made of a tree to sit and stand under; and Abraham might choose this place for his habitation, because of the shadiness of it, in those hot countries: and he sat in the tent door, in the heat of the day; partly to cool and refresh himself, and partly to observe if any passengers passed by, to invite them in; this being a time of day when such needed refreshment, and it was proper for them to lie by a while, and not proceed on their journey until it was cooler: or rather to or "near" the tent door, as Noldius (g), or before it, without or under the shade of the tree, after mentioned. (g) Ebr. Concord. Part. p. 13.
We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his cheerful obedience to the law of circumcision. Here is, I. The kind visit which God made him, and the kind entertainment which he gave to that visit, Ge 18:1-8. II. The matters discoursed of between them. 1. The purposes of God's love concerning Sarah, Ge 18:9-15. 2. The purposes of God's wrath concerning Sodom. (1.) The discovery God made to Abraham of his design to destroy Sodom, Ge 18:16-22. (2.) The intercession Abraham made for Sodom, Ge 18:23-33, etc.).