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
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 this chapter Hebrews 5:1-14 the subject of the priestly office of Christ is continued and further illustrated. It had been introduced Hebrews 2:16, Hebrews 2:18; Hebrews 3:1; Hebrews 4:14-17. The Jews regarded the office of high priest as an essential feature in the true religion; and it became, therefore, of the highest importance to show that in the Christian system there was a High Priest every way equal to that of the Jews. In his rank; in his character; and in the sacrifice which he offered, he was more than equal to the Jewish high priest, and they who had forsaken Judaism and embraced Christianity had lost nothing in this respect by the change, and had gained much. It became necessary, therefore, in making out this point, to institute a comparison between the Jewish high priest and the Great Author of the Christian religion, and this comparison is pursued in this and the following chapters. The comparison in this chapter turns mainly on the "qualifications" for the office, and the question whether the Lord Jesus had those qualifications. The chapter embraces the following points:
I. The qualifications of a Jewish high priest; Hebrews 5:1-4. They are these.
(1) he must have been ordained or appointed by God for the purpose of offering gifts and sacrifices for sins; Hebrews 5:1.
(2) he must be tender and compassionate in his feelings, so that he can "sympathize" with those for whom he ministers; Hebrews 5:2.
(3) he must have an offering to bring to God, and be able to present a sacrifice alike for himself and for the people; Hebrews 5:3.
(4) he could not take this honor on himself, but must have evidence that he was called of God, as was Aaron; Hebrews 5:4.
II. An inquiry whether these qualifications were found in the Lord Jesus, the great High priest of the Christian dispensation; Hebrews 5:5-10. In considering this, the apostle specifies the following qualifications in him, corresponding to those which he had said were required by the Jewish high priest:
(1) He did not take this honor on himself, but was called directly by God, and after an order superior to the Aaronic priesthood - the order of Melchizedek; Hebrews 5:5-6, Hebrews 5:9-10.
(2) he was kind, tender, and compassionate, and showed that he was able to sympathize with those for whom he had undertaken the office. When on the earth he had evinced all the tenderness which could be desired in one who had come to pity and save mankind. He had a tender, sensitive, human nature. He felt deeply as a man, under the pressure of the great sufferings which he endured, and thus showed that he was abundantly qualified to sympathize with his people; Hebrews 5:7-8.
III. In Hebrews 5:10 the apostle had introduced, incidentally, a topic of great difficulty; and he adds Hebrews 5:11-14, that he had much to say on that subject, but that those whom he addressed were not qualified then to understand it. They ought to have been so far advanced in knowledge as to have been able to embrace the more abstruse and difficult points connected with the doctrines of Christianity. But they needed, he says, instruction even yet in the more simple elements of religion, and he feared that what he had to say of Melchizedek would be far above their comprehension. This point, therefore, he drops for the present, and in Hebrews 6 states again, and at greater length, the danger of apostasy, and the importance of perseverance in endeavoring to comprehend the sublime mysteries of the Christian religion; and then Hebrews 7 he resumes the subject of the comparison between Christ and Melchizedek.
Adam Clarke's Commentary and Critical Notes on the Bible
Hebrews 5 Introduction
The nature of the high priesthood of Christ; his pre-eminence, qualifications, and order, Hebrews 5:1-10. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, Hebrews 5:11-14.
INTRODUCTION TO Hebrews 5
The apostle having made mention of Christ as an high priest, in the preceding chapter, proceeds in this to give an account of an high priest, and applies the character of him to Christ; and shows that he is of another order of priesthood than that of Aaron, even of the order of Melchisedec; of whom he could say many things, but the Hebrews were dull of hearing them; which leads him to blame them for their rudeness, and non-proficience. The description of the high priest is taken from his relation to men, separation from them, and ordination for them; from his oblation of their gifts and sacrifices; from his sympathy with them, and from his call of God, Hebrews 5:1 all which are accommodated to Christ; as his vocation of God, Hebrews 5:5 confirmed by two testimonies out of Psalm 2:7 his being a man, and having infirmities, though sinless ones, and his sympathy with men, and compassion on them, Hebrews 5:7 his obedience and sufferings, and the oblation of himself, whereby he became the author of salvation to his people, which is the main thing in his priesthood, Hebrews 5:8 and which was not of the order of Aaron, though in some things there was an agreement with it, but of the order of Melchizedek, Hebrews 5:10 of whom the apostle could say many surprising things; but these Hebrews were dull of apprehension, and incapable of receiving them, Hebrews 5:11. And then he proceeds to blame them for their dulness, which he aggravates by the time they had been in the school of Christ, when it might have been expected they would have been teachers of others; by their being yet scholars, and of the lowest class, who had need to be taught the first rudiments of the Christian religion; yea, by their being as babes that stood in need of milk, and could not bear meat, Hebrews 5:12. And then follows a description both of babes, and of adult persons; such as are unskilful in the word of righteousness are babes, and use milk; but those who exercise their spiritual senses, to discern between good and bad doctrine, are adult, and can digest strong meat, Hebrews 5:13.
V.
With this chapter begins the longest and most important division of the Epistle, extending (with one break, Hebrews 5:11 to Hebrews 6:20) as far as Hebrews 10:18. The general subject is the nature of the High Priesthood of our Lord.
Hebrews 5:1-10 link themselves with the last words of the fourth chapter. The thoughts which have been briefly expressed in Hebrews 4:14-15, and on which Hebrews 4:16 rests, are resumed, and in this section fully developed. Hence Hebrews 4:16 is connected both with what precedes (by “therefore”) and with the present chapter (by “For”): “For as every human high priest shares the nature of those on behalf of whom he appears before God, and thus can be compassionate towards them, and, moreover, can only receive his appointment from God; so Christ is God-appointed, He has learnt His obedience through sufferings, and, thus made perfect, is declared by God High Priest for ever.”
Ch. 5. Two qualifications for High-Priesthood: (1) capacity for sympathy (Hebrews 5:1-3); (2) a special call (Hebrews 5:4-10). Spiritual dulness of the Hebrews (Hebrews 5:11-14)
Meyer's Critical and Exegetical Commentary on the New Testament
Hebrews 5 Introduction
CHAPTER 5
Hebrews 5:1. Instead of the Recepta δῶρά τε καὶ θυσίας, Lachm. and Tisch. 1 read merely δῶρα καὶ θυσίας. But the single testimony of B (D**?)—for nothing is here to be inferred from the Latin versions—does not suffice for the condemnation of the particle, τε is protected by A C D*** (D*: τε δῶρα) E K L א, of, as it appears, all the cursives, Epiph. and many others. Cf. also Hebrews 8:3; Hebrews 9:9.
Hebrews 5:3. Elz.: διὰ ταύτην. Lachm. Bleek, de Wette, Tisch. Delitzsch, Alford, al.: διʼ ταὐτήν. To be preferred on account of the better attestation by A B C* D* א, 7, 80, al., Syr. utr. Chrys. ms. Cyril. Theodoret (alic.).
Instead of the Recepta ἑαυτοῦ, there is placed in the text by Lachm., after B D*, αὐτοῦ; by Tisch. 1, αὑτοῦ.
But ἑαυτοῦ is found in A C D*** E K L א, almost all min., and many Fathers, and is on that account to be retained, with Bleek, de Wette, Tisch. 2, 7, and 8, Bloomfield, Delitzsch, Alford, and others.
The preference over the Recepta ὑπὲρ ἁμαρτιῶν (supported by C*** D*** E K L, the majority of the min. Chrys. Theodoret ad loc., al.; defended by Bleek, and more recently by Bloomfield and Reiche) is merited by the reading περὶ ἁμαρτιῶν, already commended to attention by Griesbach; adopted by Lachm. Tisch. and Alford, with the assent of Delitzsch and Riehm (Lehrbegr. des Hebräerbr. p. 434), partly on account of the stronger attestation by A B C* D* א, 17, 31, 47, 73, 118, Chrys. codd. Theodoret (semel), partly because περί might easily, on account of the περί placed twice before, be altered into ὑπέρ, in conformity with ὑπὲρ ἁμαρτιῶν, Hebrews 5:1.
Hebrews 5:4. ἀλλὰ καλούμενος] So rightly already the Editt. Complut. and Plantin.; in like manner Bengel, Griesbach, Matthaei, Knapp, Scholz, Lachm. Bleek, de Wette, Tisch. Delitzsch, Alford, after the preponderating authority of A B C* D E K א, 23, 37, 44, al. plur., Chrys. Damasc. Procop. Oecum. The article added in the Recepta: ἀλλὰ ὁ καλούμενος, is not only badly attested (C** L, Constitutt. apostoll., Theodoret, Theophylact), but also unsuitable, since not a new subject in opposition to the unemphatic τις is required by the context, but an antithetic nearer defining in opposition to the significant οὐχ ἐαυτῷ.
Instead of the Recepta καθάπερ (C** D*** E K L א*** Theodoret), approved by Griesbach, Matthaei, Knapp, Scholz, Bleek, de Wette, Bloomfield, al., Lachm., after C* (?) Chrys. Procop. reads: καθώς; Tisch., with Alford, after A B D* א* Damasc.: καθώσπερ. The last, in favour of which Delitzsch also declares himself, deserves the preference as the best attested, and as most in keeping with the predilection of the author for harmonious combinations.
The article ὁ before Ἀαρών in the Recepta was already with justice deleted in the edit. Complut., and later by Bengel, Griesbach, Matthaei, Scholz, Lachm. Bleek, Tisch. Alford, and others. Against it decides the weighty authority of A B C D E K L א, many min. and Fathers.
Hebrews 5:9. Elz. Matthaei, Scholz, Tisch. 2 and 7, Bloomfield: τοῖς ὑπακούουσιν αὐτῷ πᾶσιν! But preponderating witnesses (A B C D E א, 17, 37, al., Syr. utr. Copt. It. Vulg. Vigil. Cassiod. Chrys. Cyril, Theodoret, Damasc. Theophyl.) require the order: πᾶσιν τοῖς ὑπακούουσιν αὐτῷ. Already recommended by Griesbach. Adopted by Lachm. Bleek, Tisch. 1 and 8, Alford. Approved also by Delitzsch. The sequence of the words in the Recepta is a later alteration, in order to bring out the more noticeably the paronomasia of τοῖς ὑπακούουσιν with the foregoing τὴν ὑπακοήν.
Hebrews 5:12. καὶ οὐ στερεᾶς τροφῆς] So Elz. Lachm. Bloomfield, Alford, al.; while Tisch. 2, 7, and 8 has, after B** C, 17, א* Copt. Vulg. Orig. (thrice) Cyril, Chrys. ms. Aug. Bede, only οὐ στερεᾶς τροφῆς. But καί is protected by A B* D E K L א*** the majority of the min., many versions, and several Fathers.
No translation yet.
In this chapter the apostle continues his discourse upon the priesthood of Christ, a sweet subject, which he would not too soon dismiss. And here, I. He explains the nature of the priestly office in general, Heb 5:1-3. II. The proper and regular call there must be to this office, Heb 5:4-6. III. The requisite qualifications for the work, Heb 5:7-9. IV. The peculiar order of the priesthood of Christ; it was not after the order of Aaron, but of Melchisedec, Heb 5:6,7,10. V. He reproves the Hebrews, that they had not made those improvements in knowledge which might have made them capable of looking into the more abstruse and mysterious parts of scripture, Heb 5:11-14.