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
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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
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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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Receive her in the Lord; i.e. in the Lord’s name, or for the Lord’s sake: see Matthew 18:5. Or else it is as if he had said: Receive her Christianly.
As becometh saints; as it is fit that saints should be rcceived, or as it is fit for them, who profess themselves to be saints, to receive one another.
That ye assist her in whatsoever business she hath need of you; that you stand by her, and afford her your counsel, or any other assistance. She might have some business in the emperor’s court, by reason of fraud, oppression, or some unjust vexations; and there might be those amongst them that could stand her in some stead. There were Christians of Caesar’s household, Philippians 4:22.
For she hath been a succourer of many, and of myself also: the word signifieth a patroness. She had been hospitable to many, and in particular, to the apostle himself. This showeth she was a woman of some account: it was but equal that the saints at Rome should assist her, who had been assistant unto so many others.
(2) In the Lord.—With the consciousness that you are performing a Christian act, subject to all those serious obligations implied in the name.
As becometh saints.—As Christians ought to receive a fellow-Christian.
Succourer.—Patroness or protectress, in the exercise of her office as deaconess.
Of myself also.—Perhaps in illness.
- in the Lord, as becometh saints] With all the attention and delicacy due from Christians to a Christian woman.
assist her] Lit. (in the lit sense of “assist,”) stand by her. What Phœbe’s business at Rome was, is quite unknown to us. It may have concerned property, and involved enquiries and directions about law. Or it may have been (though less probably) religious business.
a succourer] Lit. a champion; one who stands before another. The word conveys a graceful allusion to the request that they would “stand by” Phœbe: she had “stood before” many a needing and suffering Christian.
of myself also] Very probably at some time of illness, such as that other time which apparently delayed him in Galatia, on his first visit there, and called out the sympathetic love of the Galatians. (Galatians 4:13-15; where read, “on account of weakness of the flesh;” i.e. “because of illness”).
Assist (παραστῆτι)
See on Acts 1:3. It is used as a legal term, of presenting culprits or witnesses in a court of justice. Compare prove, Acts 24:13. From this, and from the term προστάτις succorer, it has been inferred that Phoebe was going to Rome on private legal business (see Conybeare and Howson). This is a mere fancy.
Succorer (προστάτις)
Only here in the New Testament. The word means patroness. It may refer to her official duties. The word is an honorable one, and accords with her official position.
Worthily of the saints (αξιως των αγιων). Adverb with the genitive as in Philippians 1:27 because the adjective αξιος is used with the genitive (Luke 3:8). "Receive her in a way worthy of the saints." This word αγιος had come to be the accepted term for followers of Christ. Assist her (παραστητε). Second aorist (intransitive) active subjunctive of παριστημ, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (παρεστη, 2 Timothy 4:17). Used with ινα as προσδεξησθε. In whatsoever matter (εν ω πραγματ). Incorporation of the antecedent (πραγματ) into the relative clause (ω). She may have need of you (αν υμων χρηιζη). Indefinite relative clause with αν and the present subjunctive of χρηιζω with genitive. A succourer (προστατις). Old and rare feminine form for the masculine προστατης, from προιστημ (προστατεω, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as διακονον and is perhaps suggested here by παραστητε, just before. Of mine own self (εμου αυτου). "Of me myself."
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That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
As becometh saints — Who are great princes, states, in all lands, Psalms 45:1-17 , and to be observed accordingly, even worthy of God,3 John 1:6; 3 John 1:6 .
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That ye receive her in the Lord,.... This is one thing he recommends her to them for, that they would receive her in a kind and friendly manner into their houses, and into their hearts' love and affections; admit her to their private meetings, and into church fellowship with them, and that as one that was in the Lord, and belonged to him; and also in his name, and for his sake:
as becometh saints; that is, both that they would treat her with that humanity, courteousness, Christian affection, and respect, as became them who were saints by calling and profession; and that they would use her as being one of the saints, a godly, holy person, and as such an one ought to be used, by virtue of the communion of saints:
and that ye assist her in whatsoever business she hath need of you: what her business was at Rome is not known; whether it was only to visit the saints; or whether it was to have a cause tried in any court of judicature there; or whether she came upon worldly business, as Lydia of Thyatira was at Philippi to sell her purple, when the Apostle Paul was there, it matters not: whatever assistance they could give her, either by directing her where the saints lived; or by giving her proper counsel and advice; or helping her forward in her worldly affairs; or whatever she was concerned in, this is desired; and is another thing for which the apostle recommends her to them, adding this reason,
for she hath been a succourer of many; or "a patroness of many" of the saints in necessity and distress. The word that is here used, is, as Harpocratian says (k) the name by which such were called by the Athenians, , "that were over the sojourners", who had the care and direction of them. And such was this woman to the poor saints in Cenchrea, and the strangers that came thither; not as being in such an office by the order and appointment of the church, but what she cheerfully and voluntarily took up herself and performed at her own expense, otherwise there would not be so much in the character as to deserve such peculiar notice, nor she be so worthy of praise and commendation: moreover, the apostle observes, that he also partook of her succour and assistance,
and of myself also; which would hardly have been the case had she been one that had only the care of the poor sisters of the church, which was the office of the deaconess: but she being a rich generous woman, and the apostle having shared in her bounty, gratefully acknowledges it; and he the rather mentions it, as knowing it would the more endear her to the saints at Rome, who would take more notice of her for the respect she had shown to him.
(k) Lexic. decem Orator. p. 255.