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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- 144 / 7,385
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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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- 7 / 3,477
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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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Romans 2:2
But we know. That is, however perverse and partial may be the judgment you pass on yourself, we know, etc. We does not refer to the Jews, as peculiarly instructed, but to all men. Everyone knows. The proposition contained in this verse is: The judgment of God is against those who do such things. That is, however they may excuse themselves, God will judge them. The words κατὰ ἀλήθειαν, therefore, do not form the predicate of the sentence, as though the sense were, The judgment of God is according to truth. The meaning rather is, the judgment of God, which is according to truth, is against those, etc. There are two things therefore asserted, the certainty of this divine judgment, and its being according to truth, i.e., without error, without respect of persons. It is not founded upon mere appearances or professions, but upon the real truth of the case. Comp. Proverbs 29:14, ἐν ἀληθείᾳ κρίνων πτωχούς, and John 8:16, ης κρίσις ης ἐμὴ ἀληθής ἐστιν. This verse, then, contains the second general principle of justice, according to which all men, whether Jews or Gentiles, are to be judged. The whole hope of the Jews was founded on the assumption that the judgment of God regarding them would be guided by some other rule than truth. He was not to judge them according to their real merits, but according to their national and ecclesiastical relations, just as men now hope to be saved because they belong to the true Church.
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And thinkest thou ... - This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practiced these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guffey of these offences, would not a holy and just God be far more likely to pronounce judgment? And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity, Habakkuk 1:13. And if people condemned their fellow-men, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew. It was doubtless a prevalent sentiment among them, that provided they adhered to the rites of their religion, and observed the ceremonial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles: compare Matthew 3:9; John 8:33. The apostle shows them that crime is crime, wherever committed: that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no special license to sin. Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among people are those committed by the professed people of God; compare Isaiah 1:11-17; Isaiah 65:2-5; Revelation 3:16.
And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they
shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes, or want of ability and power to punish.
When other men’s facts escape not thy censure, who art but a man; what folly and madness is it to imagine, that thine own evil deeds should escape the judgment of God! See 1Jo 3:20.
Verses 3, 4. - And thinkest thou this, O man, that judgest them which practise such things, and doest the same, that thou (σὺ, emphatic) shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance? Two possible mental attitudes of ὁ κρίνων are supposed - that of really calculating (λογίζῃ) on escaping the judgment, or that of obduration, consequent on God's long forbearance towards him, in that "sentence is not executed speedily." (For a similar view of God's merciful purpose in delaying the final judgment, and of man's abuse of his forbearance, cf. 2 Peter 3:9.)
(3) That thou shalt escape.—Emphatic. “Are you—because you are a Jew—to be the only exception to this rule?”
- that thou shalt escape] “Thou” is, of course, emphatic. We must remember how often the Jews of that age clung to national privilege as if it were personal immunity. It was a saying, that to live in Palestine was “equal to the observance of all the commandments.” “He that hath his permanent abode in Palestine,” so taught the Talmud, “is sure of the life to come.” (Edersheim’s Sketches of Jewish Life, p. 5.) The tendency betrayed in such thoughts is deep as the fall of man, but it has its times and ways of special manifestation.
But we are sure that the judgment of God is according to truth against them which commit such things.
Which commit such — As Cato, Romans 2:1 , whom yet Velleius affirmeth to have been hominem virtuti simillimum. But God judgeth not as man.
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