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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- 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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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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Analysis Of The Chapter
In Hebrews 3, the Jews valued their religion on many accounts. One was that it had been given by the instrumentality of distinguished prophets sent from God, and by the medium of angels. The apostle, in the previous chapters, had shown that in these respects the Christian religion had the advantage over theirs, for it had been communicated by one who was superior to any of the prophets, and who had a rank above the angels. Next to this, they valued their religion because it had been imparted by a Law-giver so eminent as Moses - a man more distinguished than any other one on earth as a legislator. To him they looked with pride as the founder of their economy, and the medium through whom God had given them their special laws. Next to him, their high priest was the most important functionary in the nation. He was at the head of their religion, and served to distinguish it from all others, for they had no conception of any form of true religion unless the office of high priest was recognized. The apostle, therefore, proceeds to show that in these respects the Christian religion had lost nothing, but had the advantage altogether - that it was founded by one superior to Moses, and that Christ as high priest was superior by far to the high priest of the Jews.
This chapter Hebrews 3, and to Hebrews 4:13, relates to the first of these points, and is occupied with showing the superiority of the Redeemer to Moses, and the consequences which result from the admission of that fact. It consists, therefore, of two parts.
I. The first is employed in showing that if the Author of the Christian religion is compared with Moses, he has the preference; Hebrews 3:1-6. Moses was indeed faithful, but it was "as a servant." Christ was faithful, "as a son." He had a rank as much above that of Moses as one who builds a house has over the house itself.
II. The consequences that resulted from that; Hebrews 3:7-19, and Hebrews 4:1-13. The general doctrine here is, that there would be special danger in apostatizing from the Christian religion - danger far superior to that which was threatened to the Israelites if they were disobedient to Moses. In illustrating this, the apostle is naturally led to a statement of the warnings against defection under Moses, and of the consequences of unbelief and rebellion there. He entreats them, therefore,
(1) not to harden their hearts against God, as the Israelites did, who were excluded from Canaan; Hebrews 3:7-11.
(2) to be on their guard against unbelief; Hebrews 2:12.
(3) to exhort one another constantly, and to stimulate one another, that they might not fall away; Hebrews 2:13.
(4) to hold the beginning of their confidence steadfast unto the end, and not to provoke God as they did who came out of Egypt; Hebrews 3:14-19.
In the following chapter Hebrews 3:1-13 he completes the exhortation, by showing them that many who came out of Egypt were excluded from the promised land, and that there was equal danger now; and then proceeds with the comparison of Christ with the Jewish high priest, and extends that comparison through the remainder of the doctrinal part of the Epistle.
Adam Clarke's Commentary and Critical Notes on the Bible
Hebrews 3 Introduction
Jesus is the High Priest of our profession, Hebrews 3:1. And is counted worthy of more honor than Moses, as the Son Israelites did, and were excluded from the earthly rest in Canaan, Hebrews 3:7-11. We should be on our guard against unbelief, Hebrews 3:12. And exhort each other, lest we be hardened through the deceitfulness of sin; and we should hold fast the beginning of our confidence to the end, and not provoke God as the Israelites did, and who were destroyed in the wilderness, Hebrews 3:13-17. They were promised the earthly rest, but did not enter because of unbelief, Hebrews 3:18, Hebrews 3:19.
INTRODUCTION TO Hebrews 3
The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Hebrews 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Hebrews 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Hebrews 3:7 which are taken out of Psalm 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Hebrews 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Hebrews 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Hebrews 3:14. And then the exhortation in the above passage of Scripture is recited, Hebrews 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Hebrews 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Hebrews 3:17.
III.
(3:1-4:13) Having, therefore, this High Priest over the house of God—a faithful Son exalted above Moses the faithful servant—let us by faithfulness make sure our calling to be God’s sons; that we may not, like those who through their disobedience in the wilderness provoked the Lord, be excluded from the promised rest.
Ch. 3. Superiority of Christ to Moses (1–6). Exhortation against hardening the heart (7–19)
There is a remarkable parallelism between the structure of this and the next chapter, and that of the first and second chapters.
Christ higher than angels (Hebrews 1:5-14)
Christ higher than Moses (Hebrews 3:1-6).
Exhortation (Hebrews 2:1-5).
Exhortation (Hebrews 3:7-19).
In Him man is exalted above angels (Hebrews 2:6-16).
In Him His people enter into rest (Hebrews 4:1-13).
His Higher Priesthood (Hebrews 2:17-18).
His Higher Priesthood (Hebrews 4:14-16).
Meyer's Critical and Exegetical Commentary on the New Testament
Hebrews 3 Introduction
CHAPTER 3
Hebrews 3:1. Ἰησοῦν] Recepta: Χριστὸν Ἰησοῦν. Rightly rejected by Griesb. Lachm. Bleek, Scholz, de Wette, Tisch. Alford, al. For against it stands the preponderating authority of A B C* D* M א, 17, 34, al., many VSS. and Greek as well as Latin Fathers, and not less the usus loquendi of the epistle, since Χριστὸς Ἰησοῦς is found nowhere else therein, Ἰησοῦς Χριστός only [Hebrews 6:20, with D* E* It.] Hebrews 10:10, Hebrews 13:8 [20, with D* 17, al.], 21; quite commonly, on the other hand, the simple Ἰησοῦς (Hebrews 2:9, Hebrews 4:14, Hebrews 6:20, Hebrews 7:22, Hebrews 10:19, Hebrews 12:2; Hebrews 12:24, Hebrews 13:12; Hebrews 13:20) or the simple Χριστός (Hebrews 3:6; Hebrews 3:14, Hebrews 5:5, Hebrews 6:1, Hebrews 9:11; Hebrews 9:14; Hebrews 9:24; Hebrews 9:28, Hebrews 11:26).
Hebrews 3:2. ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ] Instead thereof, Tisch. 1 and 2 reads merely ἐν τῷ οἴκῳ αὐτοῦ. But for the deletion of ὅλῳ the authority of B, Sahid. Erp. Ambr. does not suffice. ὅλῳ is defended not only by A C D E K L M א, Vulg. al., but also by the consideration that it forms a constituent part of the passage Numbers 12:7, to which the writer has respect, and the complete formula ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ is, on account of its repetition in Hebrews 3:5, already presupposed for Hebrews 3:2.
Hebrews 3:3. οὗτος δόξης] Elz. Matthaei, Bloomfield: δόξης οὗτος. Against A B C D E א, 37, 47, al., It. Chrys. Transposition for bringing into marked relief the opposition οὗτος παρὰ Μωϋσῆν.
Hebrews 3:4. In place of the Recepta τὰ πάντα, Lachm. Bleek, de Wette, Tisch. read only πάντα. To be preferred, not merely on account of the strong attestation by A B C* D* E* K M א, al. mult., Chrys. ms., but also because the notion of the universe, which τὰ πάντα would contain, does not suit the connection.
Hebrews 3:6. In place of ἐάνπερ, Lachm. (this editor, however, only in the edit. stereot.; in the larger edition he adds περ in brackets) and Tisch. have adopted, after B D* E* M א* 17, the mere ἐάν. The author, however, is fond of the fuller ἐάνπερ (comp. Hebrews 3:14; Hebrews 6:3), and here it has preponderating testimonies (A C D*** E** K L א*** Lucif. Cal.) in its favour.
μέχρι τέλους βεβαίαν κατάσχωμεν] Instead of this, Tisch. 2 and 7 reads merely κατάσχωμεν. But, for the omission of the words μέχρι τέλους βεβαίαν (already condemned by Mill, Prolegg. 1208, and more recently by Delitzsch and Alford), the authority of B, Aeth. Lucif. Ambr. does not suffice; and as a gloss from Hebrews 3:14 they can hardly be regarded, inasmuch as, with regard to the object the author has in view, they are just as little without significance here as there. See, moreover, the observations of Reiche, p. 19 sq.
Hebrews 3:9. Elz. Matthaei, Scholz, Bloomf. have ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με. Defended also by Reiche. But the only accredited reading is ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ. Already preferred by Griesbach. Adopted by Lachm. Bleek, de Wette, Tisch. Alford, al. ἐπείρασαν, in place of ἐπείρασάν με, is demanded by A B C D* E* א* 17, It. Copt. Lucif.; ἐν δοκιμασίᾳ in place of ἐδοκίμασάν με, by A B C D* E M א* 73, 137, It. Copt. Lucif. Clem. Al. protrept. c. 9, § 84, Didym.
Hebrews 3:10. Elz. Matthaei, Scholz, Bloomf. Reiche: τῇ γενεᾷ ἐκείνῃ. More correctly, after A B D* M א, 6, 17, al., Vulg. Clem. Did. Bengel, Böhme, Lachm. Bleek, de Wette, Tisch. Alford (recommended also by Griesb.): τῇ γενεᾷ ταὑτῃ. Deviating from the LXX., the author chose ταύτῃ, in order to make the bearing of the passage upon the readers the more palpable.
Hebrews 3:13. The Recepta τὶς ἐξ ὑμῶν (adopted by Tisch. 8) is, with Griesb. Lachm. Bleek, Scholz, Bloomf. Tisch. 1, 2, 7, Alford, al., to be transposed into ἐξ ὑμῶν τις, in accordance with B D E K L, 46, 48, Theodoret, Damasc. al. By means of the transposition, the person of the readers, in opposition to the fathers in the wilderness, comes out more emphatically, and more in accordance with the context.
Hebrews 3:14. Elz. Matthaei, Bloomf.: γεγόναμεν τοῦ Χριστοῦ] But the important attestation by A B C D E H M 37, א, al., Vulg. Clar. Germ. Cyr. Damasc. Lucif. Hilar. Hier. Ambr. Vigil. Taps. decides in favour of the order of the words τοῦ Χριστοῦ γεγόναμεν; accepted by Griesb. Lachm. Bleek, Scholz, Tisch. Alford, al.
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In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them, Heb 3:1-6. II. He then adds many weighty counsels and cautions, Heb 3:7-19.