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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Analysis Of The Chapter
2 Thessalonians 3 is made up of exhortations and directions in regard to the performance of various Christian duties.
(1) the apostle asks for their prayers; 2 Thessalonians 3:1-2. He desires them to pray particularly that the true religion might be prospered, and that, in preaching the gospel, he might be delivered from the opposition of unreasonable and wicked men.
(2) he expresses confidence that God would incline them to do what was right, and prays that he would keep their hearts in his love, and in patient waiting for the Saviour; 2 Thessalonians 3:3-5.
(3) he commands them to remove from their number those who were disorderly, and especially those who were idle, and addresses an earnest exhortation to this class, that they would be diligently engaged in the prosecution of the business of their appropriate callings; 2 Thessalonians 3:6-12.
(4) he exhorts them not to be weary in doing well; 2 Thessalonians 3:13.
(5) he directs that if any one should not obey the commands given in this Epistle, he should be noted, and they were to separate themselves from him. Yet they were not to regard him as an enemy, but to admonish him as a brother; 2 Thessalonians 3:14-15.
(6) the Epistle closes with the usual salutations; 2 Thessalonians 3:16-18.
Adam Clarke's Commentary and Critical Notes on the Bible
2 Thessalonians 3 Introduction
The apostle recommends himself and his brethren to the prayers of the Church, that their preaching might be successful, and that they might be delivered from wicked men, 2 Thessalonians 3:1, 2 Thessalonians 3:2. Expresses his confidence in God and them, and prays that they may patiently wait for the coming of Christ, 2 Thessalonians 3:3-5. Gives them directions concerning strict discipline in the Church; and shows how he and his fellow laborers had behaved among them, not availing themselves of their own power and authority, 2 Thessalonians 3:6-9. Shows them how to treat disorderly and idle people, and not to get weary in well doing, 2 Thessalonians 3:10-13. Directs them not to associate with those who obey not the orders contained in this epistle, 2 Thessalonians 3:14, 2 Thessalonians 3:15, Prays that they may have increasing peace, 16, And concludes with his salutation and benediction, 2 Thessalonians 3:17, 2 Thessalonians 3:18.
INTRODUCTION TO 2 Thessalonians 3
In this chapter the apostle requests of the Thessalonians, that they would pray for him, and other Gospel ministers; and he puts up prayers for them, gives them rules about dealing with disorderly persons, and concludes the epistle with his usual salutation. The request to pray for ministers is in 2 Thessalonians 3:1 the petitions to be made for them are, that their ministry might be succeeded, and their persons preserved and delivered from evil minded men, destitute of faith in Christ, 2 Thessalonians 3:1 and, for the consolation of the saints, observes the faithfulness of God engaged in their behalf to establish them in the faith they had, and to preserve them from everything and person that is evil, 2 Thessalonians 3:3 and expresses his confidence in them with respect to their walk and conversation, 2 Thessalonians 3:4 and then prays for them that their hearts might be directed into the love of God, and patience of Christ, 2 Thessalonians 3:5. And next follows an order to withdraw from every disorderly walker, particularly idle and slothful persons, 2 Thessalonians 3:6 and from such a lazy idle life the apostle dissuades by his own example, who behaved not disorderly, nor ate the bread of others, but wrought with his own hands, though he had a right to a maintenance without it, but did this to set an example to them, 2 Thessalonians 3:7. He puts them in mind of a precept of his when among them, that such who would not work should not eat, 2 Thessalonians 3:10 and the order he now gave, and the precept he reminds them of, were not without reason; seeing there were disorderly idle persons, and busy bodies, among them, whom the apostle exhorts and beseeches, in the name of Christ, to be industrious, and eat their own bread, as the fruit of their labours, 2 Thessalonians 3:11 and as for the other members of the church, he exhorts them to diligence and constancy in well doing, and to mark those that were incorrigible, and have no conversation with them, yet dealing with them not as enemies, but admonishing them as brethren, 2 Thessalonians 3:13. And closes all with prayers, that the Lord would give them peace, and grant his presence to them, and with his usual salutation, written with his own hand, as a token of this being a genuine epistle of his, and by which every epistle of his might be known, 2 Thessalonians 3:16.
Meyer's Critical and Exegetical Commentary on the New Testament
2 Thessalonians 3 Introduction
CHAPTER 3
2 Thessalonians 3:3. Instead of the Receptus ὁ κύριος, A D* F G 71, Vulg. It. Copt. Arm. in marg. and some Latin Fathers have ὁ Θεός. Accepted by Lachm. But πιστὸς δέ ἐστιν ὁ κύριος does not elsewhere occur, whilst πιστὸς ὁ Θεός is a usual form. Comp. 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:13. Therefore the former might have been corrected according to the latter. ὁ κύριος is attested by B (e sil.) D*** E K L א, almost all min., most versions, many Greek Fathers, and Hier.—2 Thessalonians 3:5. τὴν ὑπομονήν] The Elz. reads ὑπομονήν. Against all uncial MSS. (also א), most min., and many Greek Fathers.—2 Thessalonians 3:6. Instead of παρέλαβον (D** D*** E K L א*** 23, 31, al., pl. edd. Aeth. Syr. p. Slav. Vulg. Clar. Germ. Bas. [alicubi] al., Cypr. [ter] Lucif. Aug. Ambrosiast. ed. Pelag. received by Matth. and Scholz, preferred also by Reiche), Elz. reads παρέλαβε (very weakly attested, namely, only by 3, 49, 57, 71, Syr.); Lachm. reads παρελάβετε (after B F G 43, al., Copt. Arm. Antonius, Theodoret [sem.], Ambrosiast. ed. Auct. de sing. cler.); Griesbach, Tisch. and Alford read παρελάβοσαν (after A א* Bas.; D* has for it the simple verb ἐλάβοσαν). παρέλαβε and παρελάβετε are corrections, and not so well attested as the third person plural. But the Alexandrian form παρελάβοσαν merits the preference before παρέλαβον, as the less usual form in the N. T., which on that account might easily have led to an alteration.—2 Thessalonians 3:8. Instead of the Receptus νύκτα καὶ ἡμέραν, B F G א 17, al., Chrys. ms. Damasc. (sem.) have νυκτὸς καὶ ἡμέρας. Received by Lachm. Against the preponderating authority of A D E K L, the great majority of min., and many Fathers, and the probable conformity to 1 Thessalonians 2:9; 1 Thessalonians 3:10.—2 Thessalonians 3:12. Elz. Tisch. 2 read διὰ τοῦ κυρίου ἡμῶν ʼΙησοῦ Χριστοῦ. Lachm. Tisch. 1 and 7, and Alford read ἐν κυρίῳ ʼΙησοῦ Χριστῷ. The latter is required by A B D* E* F G א* 17, 31, al., Vulg. It. Goth. Copt, al., Damasc. (sem.) Ambrosiast. Aug. Pel—2 Thessalonians 3:13. Elz. reads μὴ ἐκκακήσητε. Instead of this, Lachm. Schott, Tisch. and Alford have preferred μὴ ἐγκακήσητε, after A B D* א (Tisch. 7: μὴ ἐνκακήσητε). But the latter is a probable correction, as the writing ἐκκακεῖν, instead of ἐγκακεῖν, never elsewhere occurs with certainty in the N. T., and is authenticated by the Fathers. Comp. Meyer on 2 Corinthians 4:1.—2 Thessalonians 3:16. Elz. Tisch. 2 and 7 read τρόπῳ. Lachm. and Tisch. 1 read τόπῳ, after A* D* F G, 17, 49, Vulg. It. Goth. Chrys. Ambrosiast. Pel. Commended to attention by Griesb.; already preferred by Piscator, Beza, and Grotius. But τρόπῳ (attested by A** B [e sil.] D*** E K L א, almost all min. Syr. utr. Copt. al. m. Theodoret, Damasc. al.) decidedly merits the preference on account of the sense, and might, on account of the more frequent form ἐν παντὶ τόπῳ (1 Corinthians 1:2; 2 Corinthians 2:14; 1 Timothy 2:8), be easily transformed into τόπῳ. Also Bouman (Chartae theologicae, lib. I. p. 67) considers τρόπῳ as the original; but then he advances the following supposition for the origin of the false reading τόπῳ: “Proxime cum praecessisset διὰ παντός omni tempore, dictionis elegantiam ac concinnitatem hoc requirere putarunt librarii, ut nihil potius adjiceretur quam ἐν παντὶ τόπῳ omni loco; quippe qui temporis ac spatii notiones frequentissime conjungi, pro sua scilicet sapientia, optime novissent.”
Ancora nessuna traduzione.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2Th 3:1-18.
2Th 3:1-18.
HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION.
1. Finally--literally, "As to what remains."
may have free course--literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first
(Ps 147:15).
The opposite is the word of God being "bound"
(2Ti 2:9).
glorified--by sinners accepting it
(Ac 13:48; Ga 1:23, 24).
Contrast "evil spoken of"
(1Pe 4:14).
as it is with you--
(1Th 1:6; 4:10; 5:11).
Finally, brethren, pray for us - That is, for Paul, Silas, and Timothy, then engaged in arduous labors at Corinth. This request for the prayers of Christians is one which Paul often makes; see the notes, 1 Thessalonians 5:25.
That the word of the Lord may have free course - That is, the gospel. The margin is "run." So also the Greek. The idea is, that it might meet with no obstruction, but that it might be carried abroad with the rapidity of a racer out of whose way every hindrance was removed. The gospel would spread rapidly in the earth if all the obstructions which men have put in its way were removed; and that they may be removed should be one of the constant subjects of prayer.
And be glorified - Be honored; or appear to be glorious.
As it is with you - It is evident from this that Paul met with some obstructions in preaching the gospel where he was then laboring. What they were, he mentions in the next verse. He was then at Corinth (see the introduction), and the history in the Acts of the Apostles informs us of the difficulties which he had to encounter there; see Acts 18.
In the close of the foregoing chapter, the apostle had prayed earnestly for the Thessalonians, and now he desires their prayers, encouraging them to trust in God, to which he subjoins another petition for them, 2Th 3:1-5. He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them (2Th 3:6-15) and concludes with benedictions and prayers, 2Th 3:16-18.