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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Adam Clarke's Commentary and Critical Notes on the Bible
2 Samuel 12 Introduction
The Lord sends Nathan the prophet to reprove David; which he does by means of a curious parable, 2 Samuel 12:1-4. David is led, unknowingly, to pronounce his on condemnation, 2 Samuel 12:5, 2 Samuel 12:6. Nathan charges the guilt home on his conscience; and predicts a long train of calamities which should fall on him and his family, 2 Samuel 12:7-12. David confesses his sin; and Nathan gives him hope of God's mercy, and foretells the death of the child born in adultery, 2 Samuel 12:13, 2 Samuel 12:14. The child is taken ill; David fasts and prays for its restoration, 2 Samuel 12:15-17. On the seventh day the child dies, and David is comforted, 2 Samuel 12:18-24. Solomon is born of Bath-sheba, 2 Samuel 12:25, 2 Samuel 12:26. Joab besieges Rabbah of the Ammonites, takes the city of waters, and sends for David to take Rabbah, 2 Samuel 12:27, 2 Samuel 12:28. He comes, takes it, gets much spoil, and puts the inhabitants to hard labor, 2 Samuel 12:29-31.
INTRODUCTION TO SECOND SAMUEL 12
Nathan is sent to David to charge him with his sin, and convince him of it by a parable, 2 Samuel 12:1; which being accommodated and applied to David's case, brought him to a conviction and acknowledgment of it, and repentance for it, which was forgiven him, 2 Samuel 12:7; though he is told the child begotten in adultery should die, and it was quickly struck with sickness and died; and David's behaviour during its sickness and at its death is recorded, 2 Samuel 12:14; after which Solomon was born to him of the same woman, and had the name of Jedidiah given him by the Lord, which signifies the beloved of the Lord, and as a token of reconciliation, and a confirmation of his sin being forgiven him, 2 Samuel 12:24; and the chapter is concluded with the taking of the city of Rabbah, and the spoil in it, and the usage of the inhabitants of it, 2 Samuel 12:26.
XII.
We here pass from the story of David’s great and aggravated crimes to that of his deep repentance. Beyond all question Psalms 51 is the expression of his penitence after the visit of Nathan, and Psalms 32 the expression of his experience after the assurance of Divine forgiveness, set forth for the warning, instruction and comfort of others.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2Sa 12:1-6.
2Sa 12:1-6.
NATHAN'S PARABLE.
1. the Lord sent Nathan unto David--The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.
Nathan came to David as if to ask his judicial decision on the case about to be submitted to him (compare 2 Samuel 14:2-11; 1 Kings 20:35-41). The circumstances of the story are exquisitely contrived to heighten the pity of David for the oppressed, and his indignation against the oppressor 1 Samuel 25:13, 1 Samuel 25:22.
There were two men in one city - See a discourse on fables at the end of Judges 9:56 (note), and a discourse on parabolic writing at the end of the thirteenth chapter of Matthew.
There is nothing in this parable that requires illustration; its bent is evident; and it was construed to make David, unwittingly, pass sentence on himself. It was in David's hand, what his own letters were in the hands of the brave but unfortunate Uriah.
And the Lord sent Nathan unto David,.... Quickly after the child was born begotten on Bathsheba, and when it was known and became the public talk of people, and the enemies of religion were full of it, and blasphemed on account of it, 2 Samuel 12:14; so that David was nine months or more without any true sense of his sin, his heart hardened, his graces dormant, the joys of salvation taken from him, and he without any communion with God, and having little concern about it; though perhaps he might have some pangs at times, which quickly went off; though some think he exercised repentance in a private way before; acknowledged his sin to the Lord, and had a sense of pardon, and before this time penned the thirty second and the hundred thirtieth psalms on this occasion, Psalm 32:1; but Nathan is sent to awaken and arouse him, to express a sense of his sin, and repentance for it in public, which he did by penning and publishing the fifty first psalm after Nathan had been with him, Psalm 51:1; for though the Lord may leave his people to fall into sin, and suffer them to continue therein some time, yet not always; they shall rise again through the assistance of his Spirit and grace, in the acts of repentance and faith, both in private and public:
and he came unto him, and said unto him: he came as if he had a case to lay before him, and to have justice done, and he told the story as if it was a real fact, and so David understood it:
there were two men in one city: pointing at David and Uriah, who both lived in Jerusalem:
the one rich and the other poor; David the rich man, king over all Israel; Uriah a subject, an officer in his army, comparatively poor.
The foregoing chapter gave us the account of David's sin; this gives us the account of his repentance. Though he fell, he was not utterly cast down, but, by the grace of God, recovered himself, and found mercy with God. Here is, I. His conviction, by a message Nathan brought him from God, which was a parable that obliged him to condemn himself (2Sa 12:1-6), and the application of the parable, in which Nathan charged him with the sin (2Sa 12:7-9) and pronounced sentence upon him, 2Sa 12:10-12. II. His repentance and remission, with a proviso, 2Sa 12:13,14. III. The sickness and death of the child, and his behaviour while it was sick and when it was dead (2Sa 12:15-23), in both which David gave evidence of his repentance. IV. The birth of Solomon, and God's gracious message concerning him, in which God gave an evidence of his reconciliation to David, 2Sa 12:24,25. V. The taking of Rabbah (2Sa 12:26-31), which is mentioned as a further instance that God did not deal with David according to his sins.