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
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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
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
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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
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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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
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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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- dishonourest] disgracest. The crimes of Jews made their Lord’s “name to be blasphemed among the Gentiles;” as, alas, the name of Christ is, for exactly similar reasons, often blasphemed among the heathen now.
Transgression (παραβάσεως)
Trench remarks upon "the mournfully numerous group of words" which express the different aspects of sin. It is ἁμαρτια the missing of a mark; παράβασις the overpassing of a line; παρακοή the disobedience to a voice; παράπτωμα a falling when one should have stood; ἀγνόημα ignorance of what one should know; ἥττημα a diminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observance of law; πλημμέλεια discord.
The primary sense of the preposition παρά is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Romans 12:3, to think more highly than he ought (παρ' ὃ δεῖ), where the sense of beyond is fixed by ὑπερφρονεῖν to think beyond or over." So Luke 13:2. In the sense of falling short, Thucydides, 3, 49: "Mitylene came near such peril" (παρὰ τοσοῦτο κινδύνου), as if parallel to the danger but not touching it. Hence παραβάσις differs from the Homeric ὑπερβασία transgression, in that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. "Where there is no law there is no transgression" (Romans 4:15). Hence Adam's sin is called a transgression (Romans 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred παραβάτης transgressor, of the transgression of a commandment distinctly given (Galatians 3:19; 1 Timothy 2:14, Romans 2:25, Romans 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from ἁμαρτία sin (see on sins, Matthew 1:21), in that one may sin without being under express law. See Romans 5. Sin (ἁμαρτία) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned (ἁμαρτήσαντας) after the similitude of Adam's transgression (παραβάσεως). The sin is implicit, the transgression explicit.
Through thy transgression of the law (δια της παραβασεως του νομου). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like αγνοημα, ignorance, ανομια, violation of law, αμαρτια, missing the mark, εττημα, falling short, παραβασις, passing over the line, παρακοη, disobedience to a voice, παρανομια, putting the law aside, παραπτωμα, falling down, πλημμελεια, discord.
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Romans 2:23. Here again the construction is changed, and probably the use of the relative instead of the participle suggests that the sentence is to be read, not as interrogative, but as declaratory. “Thou who makest it thy boast that thou possessest a law, by the transgressing of that law dishonourest God: that is the sum of the whole matter, and thy sole distinction in contrast with the heathen.”
Romans 2:23 gives to the four questions of reproachful astonishment the decisive categorical answer. See above on Romans 2:17-24.
διὰ τῆς παραβ. τ. νόμου] To this category belonged especially the ἱεροσυλεῖν; for in Deuteronomy 7:25 f. the destruction of heathen statues is enjoined, but the robbery of their gold and silver is repudiated.
τὸν θεὸν ἀτιμάζεις] How? is shown in Romans 2:24.
τὸν θεὸν] who has given the law.
Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
Through breaking — By shooting short, or beyond, or wide of the mark; by omission, commission, or failing in the manner.
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Romans 2:23, Romans 2:24
Another striking instance of the inconsistency between their principles and their conduct was, that while they made a boast of the law, they so disregarded its precepts as to lead the heathen to think and speak evil of that God who gave the law, of whose character they judged by the conduct of his people. This charge he expresses in the language of their own prophets; see Isaiah 52:5 and Ezekiel 36:20, Ezekiel 36:23. In the former passage we find in the lxx, nearly the same words as those used by the apostle: “δἰ ὑμᾶς διαπαντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἓθνεσι.” Both Isaiah and Ezekiel, indeed, refer to that blaspheming of God by the heathen, which arose from the misery of his people, whose God they were thus led to regard as unable to protect his worshippers. This, however, does not render the reference of the apostle less appropriate; for it is the mere fact that God’s name was blasphemed among the Gentiles, on account of the Jews, that the apostle means to confirm by this reference to the Scriptures. And besides, as their sins were the cause of their captivity, their sins were the cause also of the evil speaking of God, of which their sufferings were the immediate occasion.
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(23) Dishonourest thou God?—This verse has been regarded, not as a question, but as a summary answer to the previous questions, “You, who make all this boast in the Law, by breaking the Law, dishonour God.” There is a certain force in this view, but the structure of the clause is so similar to those that have gone before that it seems best, perhaps, upon the whole, to take it in the ordinary way.