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
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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
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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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Hosea Kabanata 10 서론
3 mga komentaryo na inihambing
Adam Clarke's Commentary and Critical Notes on the Bible
Hosea 10 Introduction
This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, Hosea 10:1. It next reproves and threatens them for their idolatry, Hosea 10:2; anarchy, Hosea 10:3; and breach of covenant, Hosea 10:4. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, Hosea 10:5-8. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, Hosea 10:9-11. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, Hosea 10:12-15.
INTRODUCTION TO Hosea 10
This chapter is of the same argument with the former, and others before that; setting forth the sins of the ten tribes, and threatening them with the judgments of God for them; and exhorting them to repentance, and works of righteousness. They are charged with unfruitfulness and ingratitude; increasing in idolatry, as they increased in temporal good things, Hosea 10:1; with a divided heart, and with irreverence of God, and their king; and with false swearing, covenant breaking, and injustice, Hosea 10:2; and are threatened with a removal of their king, and with the destruction of their idols, and places of idolatry, which should cause fear in the common people, and mourning among the priests, Hosea 10:1. It is observed, that their sin had been of long continuance, though the Lord had been kind and good unto them, in chastising them in love, giving them good laws, sending his prophets to exhort them to repentance and reformation, but all in vain, Hosea 10:9; wherefore they are threatened with the spoiling of their fortresses, the destruction of the people, and the cutting off of their king, Hosea 10:14.
Hosea Kabanata 10 1
5 mga komentaryo na inihambing
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 10:1-15.
Ho 10:1-15.
ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING.
The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare
Ho 10:14;
also
Ho 10:6,
referring to Hoshea's calling So of Egypt to his aid; also
Ho 10:4, 13.
1. empty--stripped of its fruits [CALVIN],
(Na 2:2);
compelled to pay tribute to Pul
(2Ki 15:20).
MAURER translates, "A widespreading vine"; so the Septuagint. Compare
Ge 49:22; Ps 80:9-11; Eze 17:6.
bringeth forth fruit unto himself--not unto ME.
according to . . . multitude of . . . fruit . . . increased . . . altars--In proportion to the abundance of their prosperity, which called for fruit unto God (compare
Ro 6:22),
was the abundance of their idolatry
(Ho 8:4, 11).
Israel is an empty vine - Or, in the same sense, "a luxuriant vine;" literally, "one which poureth out," poureth itself out into leaves, abundant in switches, (as most old versions explain it,) luxuriant in leaves, emptying itself in them, and empty of fruit; like the fig-tree, which our Lord cursed. For the more a fruit tree putteth out its strength in leaves and branches, the less and the worst fruit it beareth. : "The juices which it ought to transmute into wine, it disperseth in the ambitious idle shew of leaves and branches." The sap in the vine is an emblem of His Holy Spirit, through whom alone we can bear fruit. "His grace which was in me," says Paul, "was not in vain." It is in vain to us, when we waste the stirrings of God's Spirit in feelings, aspirations, longings, transports, "which bloom their hour and fade" . Like the leaves, these feelings aid in maturing fruit; when there are leaves only, the tree is barren and "nigh unto cursing, whose end is to be burned" Hebrews 6:8.
It bringeth forth fruit for itself - Literally, "setteth fruit to, or on itself." Luxuriant in leaves, its fruit becomes worthless, and is from itself to itself. It is uncultured; (for Israel refused culture,) pouring itself out, as it willed, in what it willed. It had a rich show of leaves, a show also of fruit, but not for the Lord of the vineyard, since they came to no size or ripeness. Yet to the superficial glance, it was rich, prosperous, healthy, abundant in all things, as was the outward state of Israel under Jehoash and Jeroboam II.
According to the multitude of his fruit - Or more strictly, "as his fruit was multiplied, he multiplied altars; as his land was made good, they made goodly their images." The more of outward prosperity God bestowed upon them, the more they abused His gifts, referring them to their idols; the more God lavished His mercies on them, the more profuse they were in adoring their idols. The superabundance of God's goodness became the occasion of the superabundance of their wickedness. They rivaled and competed with and outdid the goodness of God, so that He could bestow upon them no good, which they did not turn to evil. People think this strange. Strange it is, as is all perversion of God's goodness; yet so it is now. People's sins are either the abuse of what God gives, or rebellion, because He withholds. In the sins of prosperity, wealth, health, strength, powers of mind, wit, people sin in a way in which they could not sin, unless God continually supplied them with those gifts which they turn to sin. The more God gives, the more opportunity and ability they have to sin, and the more they sin. They are "evil," not only in despite of God's goodness, but "because" He is good.
Israel is an empty vine - Or, a vine that casteth its grapes.
He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart.
According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship.
True is the homely saying of old Quarles: - "So God's best gifts, usurp'd by wicked ones,
To poison turn, by their con-ta-gi-ons."
Another poet, of a higher order, but worse school, says: -
Effodiuntur opes, irritamenta malorum.
Ovid.
Of which the words of St. Paul are nearly a literal rendering: - Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια. "For the love of money is the root of all these evils" 1 Timothy 6:10.
Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.
Israel is an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Psalm 80:8; but proved an "empty vine", empty of fruit; not of temporal good things, for a multitude of such fruit it is afterwards said to have; but of spiritual fruit, of the fruit of grace, and of good works, being destitute of the Spirit of God, and his grace; and, having no spiritual moisture, was incapable of bringing forth good fruit: or, "an emptying vine" (o); that casts its fruit before it is ripe; these people, what fruit they had, they made an ill use of it; even of their temporal good things; they emptied themselves of their wealth and riches, by sending presents, or paying tribute, to foreign princes for their alliance, friendship, and help; or by consuming it on their idols, and in their idolatrous worship. The Targum renders it,
"a spoiled vine (p);''
spoiled by their enemies, who robbed them of their wealth and riches, and trampled them under foot. The Septuagint version, and those that follow that, understand it in a sense quite the reverse, rendering it, "a flourishing vine"; putting forth branches, leaves, and fruit; and which the learned Pocock confirms from the use of the word in the Arabic language: but then it follows,
he bringeth forth fruit unto himself; all the good works done by them were not to the praise and glory of God, as fruits of righteousness are, which come by Jesus Christ; but were done to be seen of men, and to gain their applause and esteem, and so were for themselves; and all their temporal good things they abounded with were not made use of in the service of God, and for the promoting of his glory, and of true religion among them; but either consumed on their own lusts, or in the service of idols: or, "the fruit is like unto himself" (q); as was the vine, so was its fruit: the vine was empty, and devoid of goodness, and so the fruit it produced. The Targum is,
"the fruit of their works was the cause of their being carried captive:''
according to the multitude of his fruit he hath increased the altars: as the Israelites increased in riches and wealth, their land bringing forth in great abundance, they erected the greater number of altars to their idols, and multiplied their sacrifices to them; this was the ill use they made of what fruit they did produce:
according to the goodness of his land they have made goodly images; of richer metal, and more ornamented, and more of them, according to the plenty of good things, corn, and wine, and oil, their land produced; thus abusing the providential goodness of God to such vile purposes!
(o) "vitis evacuans", Drusius, Rivetus, Schmidt; so Stockius, p. 149. (p) So Calvin. (q) "fructum aequat sibi", Mercerus; "fracture facit similem sibi", Schmidt.
Wala pang pagsasalin.
In this chapter, I. The people of Israel are charged with gross corruptions in the worship of God and are threatened with the destruction of their images and altars, Ho 10:1,2,5,6,8. II. They are charged with corruptions in the administration of the civil government and are threatened with the ruin of that, Ho 10:3,4,7. III. They are charged with imitating the sins of their fathers, and with security in their own sins, and are threatened with smarting humbling judgments, Ho 10:9-11. IV. They are earnestly invited to repent and reform, and are threatened with ruin if they did not, Ho 10:12-15.