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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The judgment (τὸ κρῖμα)
Not the act, but the contents of the judgment.
Judgment (κριμα). Decision rendered whether good or bad. According to (κατα with accusative). As the rule of measure. Cf. John 7:24.
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Romans 2:2. κατὰ ἀλήθειαν is predicate: God’s judgment squares with the facts—this is the whole rule of it. τοὺς τὰ τοιαῦτα πράσσοντας: those whose conduct is such as has been described. For the text, see critical note.
Romans 2:2. Οἴδαμεν] Paul means to pronounce it as in his own view and that of his readers an undoubted truth (comp Romans 3:19), that the judicial decision which God will one day pronounce, etc. The δέ carries on the discourse, and the entire sentence forms the propositio major to what is now (Romans 2:3) to be proved, namely, that the person judging (the Jew), who yet makes himself guilty of wickedness similar to the things (τὰ τοιαῦτα) in question, deceives himself if he thinks to escape the true judgment of God (Romans 2:5). Thus τὸ κρῖμα[585] τ. Θεοῦ has the emphasis of contrast with that human judgment so inconsistent with their own conduct. The predicate of being κατὰ ἀλήθειαν ἐπὶ τοὺς κ.τ.λ[586] belongs not to the latter, but to the divine κρῖμα. Th. Schott erroneously emphasises ΠΡΆΣΣΟΝΤΑς, dislocating the clear train of thought, as if Paul were treating of the truth that the Gentile’s knowledge of what was right would not shield him from sin and condemnation. Hofmann also introduces a similar confusion.
κατὰ ἀλήθειαν] contains the standard, in accordance with which the judgment of God is pronounced against the τὰ τοιαῦτα πράσσοντες: in accordance with truth, so that it is, without error or partiality, entirely adequate to the moral condition of these subjects. Raphel, Köllner, Krehl, Mehring, and Hofmann take it as equivalent to ἀληθῶς, really (4Ma 5:15; and in Greek writers), so that the meaning would be: it is in reality issued over them. But it could not be the object of the Apostle to remind them of the reality of the divine judicial sentence, which was under all circumstances undoubted and undisputed, so much as of its truth, for the sake of the Jews who fancied that that judgment would condemn the Gentiles, but would spare the descendants of Abraham as such, and on account of their circumcision and other theocratic privileges; by which idea they manifestly denied the ἀλήθεια of the ΚΡῖΜΑ ΤΟῦ ΘΕΟῦ, as if it were an untrue false sentence, the contents of which did not correspond to the existing state of the facts.
[585] Not κρίμα. With Lachmann it is to be accentuated κρῖμα; see Lobeck, Paralip. p. 418. Lipsius is of a different opinion as regards the N. T. (grammat. Unters. p 40 f.)
[586] .τ.λ. καὶ τὰ λοιπά.
Ancora nessuna traduzione.
Romans 2:2-4. But we are sure — Greek, οιδαμεν, we know; though men may judge partially and perversely, yet God will judge uprightly; that the judgment of God — The sentence that he will pronounce upon persons, whether Jews or Gentiles, is according to truth — According to the true state of every man’s case; or according to the true character of persons, and the true quality of the actions and dispositions; (Romans 2:5-11;) against them who commit such things — However they may behave toward their fellow-creatures. Dr. Macknight, who understands the expression, according to truth, as signifying, “according to the true meaning of God’s covenant with the fathers of the Jewish nation,” observes, “By this declaration, the apostle reprobates the erroneous opinion confidently maintained by the Jews, who, fancying that by their natural descent from Abraham, they were entitled to the promises made to his seed, firmly believed that no Jew would be damned.” And thinkest thou this, &c. — Canst thou then, by the sentence which thou passest upon others, think to evade that which goeth forth against thyself? Or despisest thou — Dost thou go further still, and, from hoping to escape his wrath, dost thou proceed to abuse his love? The riches — Or the abundance; of his goodness, forbearance, and long-suffering — Exercised for such a length of time toward thee, who not only hast sinned, but dost sin, and wilt sin. The word, καταφρονεω, here rendered despise, also signifies to think against, to think wrong, or misconstrue; and the clause may be fitly translated, Dost thou misconstrue, or form a wrong opinion of, the goodness of God? God’s goodness, of which the Jews formed a wrong opinion, or which they despised, consisted chiefly in his having made them his church and people, in his having frequently, in an extraordinary manner, protected them against or delivered them from their enemies, conferred upon them innumerable blessings, temporal and spiritual, especially the latter, having from time to time raised up among them divinely-inspired prophets, to reveal his will to them, to instruct, warn, caution, and exhort them, and having intrusted with them his holy oracles. From these marks of the divine favour they vainly inferred that God would punish no descendant of Abraham for his sins in a future state. But in this they grievously erred, for the goodness of God, together with his other attributes here mentioned, was not intended to make sinning safe to the Jews, but to lead them to repentance for their sins. Forbearance (Greek, ανοχη) is that disposition in God by which he forbears to punish sin immediately upon its being committed; long-suffering — Or slowness to anger, signifies his deferring for a long time to punish; and here it seems chiefly to intend his patiently bearing long the ill use which the Jews made of the privileges they enjoyed as his church and people, and of the various blessings he had conferred upon them.
Romans 2:2. Is according to truth— The Apostle is here speaking of the general punishment of sin, in whomsoever it is found. The judgment of God is according to truth against them [—all of them, Jews or Gentiles] who do such things: and he has his eye, not upon the rejection of the Jews, in this world, but upon the day of wrath, and revelation of the righteous judgment of God; Romans 2:5; Romans 6:16.
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judgment] The original word is almost always in N. T. used of adverse decision, and in most cases of the execution of the sentence, as in the next verse.
according to truth] Rather, according to reality; in awful earnest and fact.