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
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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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Romans 2:27
Calvin makes this verse a part of the interrogation begun in Romans 2:26, a mode of pointing followed by Koppe, Lachmann, Fritzsche, and many others. ‘Shall not uncircumcision be reckoned circumcision, and condemn you who break the law?’ Our translators supply οὐχί, before κρινεῖ, and make Romans 2:27 a distinct interrogation, ‘and shall not the uncircumcision condemn you,’ etc. Meyer takes Romans 2:27 categorically, and καί in the sense of even or moreover, so that Romans 2:27 is virtually an answer to the preceding question. ‘Shall not uncircumsion be taken for circumcision? (Yes, verily), it will even condemn you,’ etc. In either way the idea is, that the obedient uncircumcised heathen would be better off, he would stand on higher ground, than the disobedient circumcised Jew. It is only putting the truth taught in this verse into different words to say, ‘the unbaptized believer shall condemn the baptized unbeliever.’ The which circumcision which is by nature, ἡ ἐκ φύσεως ἀκροβυστία. The position of the article shows plainly that ἐκ φύσεως qualifies ἀκροβυστία, and is not to be connected with the following participle τελοῦσα. The sense is, “the uncircumcision which is natural,” and not ‘which by nature keeps the law.’ If it fulfill the law, i.e., provided it is obedient, and therefore righteous. Shall judge, κρινεῖ, by implication, shall condemn; the judgment is by the context supposed to be a condemnatory one. Comp. Matthew 12:41. Thee who by the letter, etc.; σὲ τὸν διὰ γράμματος, thee with the letter, i.e., the written law. In the present case it is not used in a disparaging sense, for the mere verbal meaning in opposition to the spirit. The context rather requires that γράμμα and περιτομή should be taken as expressing the real and substantial benefits of the Jews. Our version renders διά by, Beza also has per. He understands the apostle to mean that external circumcision being profaned only rendered the Jews so much the worse. But as διά with the genitive so often means with, as expressing the circumstances under which anything is done (as δι ̓ ὑπομονῆς; with patience, διὰ προσκόμματος with offense), the meaning is, Te, qui literas et circumcisionem habens, contra legem facis. Notwithstanding they had the law and circumcision, they were transgressors of the law. Calvin makes letter and circumcision to mean literal circumcision; but this is unnecessary, and unsuited to the context; for when speaking of the advantages of the Jews, the law is of too much importance to allow of the word which expresses it being merged into a mere epithet.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sin título
28. he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.
Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart
(Ro 2:4,
and compare
2Pe 3:9; Ec 8:11).
(2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration
(Ro 2:11-16).
(3) "The law written on the heart"
(Ro 2:14, 15)
--or the Ethics of Natural Theology--may be said to be the one deep foundation on which all revealed religion reposes; and see on
Ro 1:19, 20,
where we have what we may call its other foundation--the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them
(Ro 2:17-24).
See
2Sa 12:14.
(5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble--who, under the guise of friends, are "the enemies of the cross of Christ?"
For he is not a Jew ... - He who is merely descended from Abraham, and is circumcised, and externally conforms to the Law only, does not possess the true character, and manifest the true spirit, contemplated by the separation of the Jewish people. Their separation required much more.
Neither is that circumcision ... - Neither does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much more; see Romans 2:29.
For he is not a Jew - A genuine member of the Church of God, who has only an outward profession.
Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jeremiah 4:4, Jeremiah 4:6, Jeremiah 4:10; Jeremiah 9:26; Ezekiel 44:7, Ezekiel 44:9.
For he is not a Jew which is one outwardly,.... The apostle removes the plea in favour of the Jews, taken from their name and privilege, by distinguishing between a Jew and a Jew, and between circumcision and circumcision: "he is not a Jew which is one outwardly"; by mere name, nature, nation, religion, and profession:
neither is that circumcision which is outward in the flesh; which takes away the flesh of the foreskin, but not the carnality of the heart; leaves a mark upon the flesh, but no impression on the mind. This is nothing, is not the true, solid, substantial, spiritual circumcision, which only avails in the sight of God.
He is not a Jew; a right or true Jew, who is heir of the promises made to the fathers.
That is one outwardly; the word only is to be understood: see 1 Corinthians 1:17.
Neither is that circumcision; the right and true circumcision, which God principally requires, and is available unto salvation: that circumcision is not much to be accounted of which is only the cutting off an outward skin.
- he is not a Jew] Obviously, in the sense of exclusive privilege. Q. d., “If a Jew means (as the word would mean from Pharisaic lips) a member of a body which is specially entitled to salvation, then a Jew is not made by physical circumcision, for a title to salvation must be sought in things spiritual not physical.” See for similar forcible statements, Galatians 3:7, &c., Romans 6:15-16; Php 3:2-3; Revelation 3:9.
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
Judge thee — Men’s guilt is increased by their obligations, as was Solomon’s in departing from Gad, who had appeared unto him twice, 1 Kings 11:9 .
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