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
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Romans 2:4. ἤ states the alternative. Either he thinks he will escape, or he despises, etc. χρηστότης is the kindliness which disposes one to do good; ἀνοχὴ (in N.T. only here and in Romans 3:26) is the forbearance which suspends punishment; μακροθυμία is patience, which waits long before it actively interposes. τὸ χρηστὸν τοῦ θεοῦ summarises all three in the concrete. It amounts to contempt of God’s goodness if a man does not know (rather, ignores: cf. Acts 13:27, 1 Corinthians 14:38, Romans 10:3) that its end is, not to approve of his sins, but to lead him to repentance.
Romans 2:4. Or—in case thou hast not this illusion—despisest thou, etc. The ἤ draws away the attention from the case first put as a question, and proposes another; Romans 6:3; 1 Corinthians 9:6, and often elsewhere, Baeumlein, Partikell. p. 132.
The despising the divine goodness is the contemptuous unconcern as to its holy purpose, which produces as a natural consequence security in sinning (Sir 5:5 f.).
τοῦ πλούτου τῆς χρηστ.] πλούτος, as designation of the “abundantia et magnitude” (Estius), is a very current expression with the Apostle (Romans 9:23, Romans 11:35; Ephesians 1:7; Ephesians 2:4; Ephesians 2:7; Ephesians 3:16, Colossians 1:27), but is not a Hebraism (Psalm 5:8; Psalm 69:17 al[592]), being used also by Greek authors; Plat. Euth. p. 12 A, and see Loesner, p. 245.
χρηστότητος] is the goodness of God, in accordance with which He is inclined to benefit (and not to punish). Comp Tittmann’s Synon. p. 195.
ἀνοχή and μακροθ., patience and long-suffering—the two terms exhausting the one idea—denote the disposition of God, in accordance with which he indulgently tolerates the sins and delays the punishments. See Wetstein, and the passages from the Fathers in Suicer, Thes. II. p. 294. Comp Tittmann, Synon. p. 194.
ἀγνοῶν] inasmuch as it is unknown to thee, that etc. By this accompanying definition of the καταφρονεῖς the (guilty) folly of the despiser is laid bare as its tragic source. Bengel says aptly: “miratur Paulus hanc ignorantiam.” The literal sense is arbitrarily altered by Pareus, Reiche, de Wette, Maier, and others, who make it denote the not being willing to know, which it does not denote even in Acts 17:23; Romans 10:3; by Kollner, who, following Grotius, Koppe, and many others, holds it to mean non considerans; and also by Hofmann: “to perceive, as one ought.” Comp 1 Corinthians 15:34.
ἄγει] of ethical incitement by influencing the will. Plat. Rep. p. 572 D, al[596] See Kypke and Reisig, a[597] Soph. O. C. 253. Comp Romans 8:14. But it is not to be taken of the conatus (desires to urge), but of the standing relation of the goodness of God to the moral condition of man.[599] This relation is an impelling to repentance, in which the failure of result on the part of man does not cancel the act of the ἄγει itself. Comp Wis 11:23; Appian. ii. 63.
[592] l. and others; and other passages; and other editions.
[596] l. and others; and other passages; and other editions.
[597] d refers to the note of the commentator or editor named on the particular passage.
[599] Therefore no predestination to damnation can be supposed.
Todavía no hay traducción.
Romans 2:4. Goodness and forbearance, &c.— Taylor observes, that goodness is here to be understood of the mercy and goodness of God, which bestowed superior light and advantages upon the Jews. Goodness is used in the same sense with regard to the Gentiles, chap. Romans 11:22. We may observe, that the Apostle uses general terms, that the Jew may not too plainly see that he is speaking to him. When he says, leadeth thee to repentance, the meaning is, ought to lead thee: for it should be carefully noted, that it is very common in the sacred writings, to express not only our Christian privileges, but also the duties to which they oblige, in the present or preterperfect sense; or to speak of that as done which only ought to be done; and which, in fact, may possibly never be done. See Matthew 5:13. 1 Peter 1:6. Hebrews 13:14; Hebrews 13:25.
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Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
The goodness of God — Gr. το χρηστον , his native goodness, ready to be employed to the behoof and benefit of the creature, Titus 3:4 . Now as the beam of the sun shining on fire doth discourage the burning of that; so the shining of God’s mercies on us should dishearten and extinguish lust in us. This is so equal and needful a duty, that Peter picks this flower out of Paul’s garden, as one of the choicest, and urgeth it upon those to whom he writes, 2 Peter 3:15 .
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Romans 2:4
Or despisest thou the riches of his goodness, and forbearance, and long-suffering? That is, admitting the general principle, that those who do what they condemn in others are themselves exposed to condemnation, do you expect exemption on the ground of the peculiar goodness of God? That this was the expectation of the Jews is plain from the apostle’s argument here and in the following chapter, and from Romans 9 and 11. Comp. also Matthew 3:9, “Think not to say, We have Abraham to our father,” and John 8:33. Despisest. To despise, καταφρονεῖν, is to form a low estimate of. They despise the goodness of God, who form such a wrong estimate of it, as to suppose that it gives them a license to sin; who imagine that he will not punish, either because he long forbears, or because his goodness towards us is so great that we shall escape, though others perish. The words χρηστότητος, ἀνοχῆς, and μακροθυμίας, express the Divine goodness under different aspects. The first means kindness in general, as expressed in giving favors; the second, patience; the third, forbearance, slowness in the infliction of punishment. The reason why the Jews, as referred to by the apostle, and men in general, thus abuse the goodness of God, is expressed by the clause, not knowing that the goodness of God leadeth thee to repentance. Ἀγνοῶν, not knowing, not understanding; and here, not comprehending the true nature and design of. Men abuse the goodness of God, because they do not rightly apprehend that instead of indicating a purpose not to punish, it is designed to lead them to forsake their sins. The goodness of God leads us to repentance, because it allows us our duty towards a Being who is so kind, and because it gives us ground to hope for acceptance. “The word ἄγει, leads,” says Dr. Wordsworth, Canon of Westminster, in his elegant and scholarly work on the Greek Testament, “intimates not only the will of God, but the will of man. God leads, but man may refuse to be led: ‘Deus ducit volentum duci’ as Bengel says, ‘Ducit suaviter non cogit.’” Very true; but who gives the will to be led? Is there no preventing grace? Does not God work in us to will, as well as to do. Surely there is such a thing as being made willing without being forced. There is a middle ground between moral suasion on and coercion. God supersedes the necessity of forcing, by making us willing in the day of his power. The apostle, however, is not here speaking of gracious influence, but of the moral tendencies of providential dispensations.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sin título
5. treasurest up unto thyself wrath against--rather "in."
the day of wrath--that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.
Or despiseth thou? (η καταφρονεισ?). Another alternative, that of scorn of God's kindness (χρηστοτητος, 2 Corinthians 6:6) and forbearance (ανοχης, old word, holding back from ανεχω, only here in N.T.) and longsuffering (μακροθυμιας, late word for which see 2 Corinthians 6:4; 2 Corinthians 6:6). Καταφρονεω is old verb to think down on (κατα, φρονεω) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then "the riches" (του πλουτου) of all that comes from God. Leadeth thee to repentance (εις μετανοιαν σε αγε). The very kindness (το χρηστον, the kindly quality) of God is trying to lead (conative present αγε) thee to a right-about face, a change of mind and attitude (μετανοιαν) instead of a complacent self-satisfaction and pride of race and privilege.
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