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
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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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(4) Whether Mordecai’s matters would stand.—This should be, his words: whether his statement that he belonged to a nation who might only pay such reverence to God, would hold good.
- whether Mordecai’s matters would stand] The Heb. expression signifies either matters or words. They desired to know whether his refusal would pass with impunity. In their eyes it was not only a breach of custom but a piece of unwarrantable presumption.
for he had told them that he was a Jew] The point of this clause is not clear. It may mean that they desired to see whether his nationality would exempt him from prostration, or, on the other hand that they expected him, as belonging to a captive race, to be treated with special severity.
Esther 3:4. To see whether Mordecai’s matters would stand — Whether he would persist in his refusal, and what the event of it would be; for he had told them that he was a Jew — And therefore did not deny this reverence to Haman out of pride, or any personal grudge against him, much less from a rebellious mind, and contempt of the king’s authority and command, but merely out of conscience, being obliged, as a Jew, to give such honour to God only.
Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he [was] a Jew.
Now it came to pass, when they spake daily unto him — This, if they did of good-will (as at first perhaps they did), it was a friendly office, and may shame many of us who are so backward to Christian admonition (see my common-places), that spiritual alms, that we are bound freely to distribute, Judges 1:22-23 . But it; as is likely, at length at least they did it to ingratiate with Haman, and out of envy to Mordecai, because he did not comply and comport with them, what did they else but act the devil’s part, and the rather, because they were importunate and impudent as not to take an answer?
And he hearkened not unto them — They did but surdo fabulam (as they say), beat upon cold iron; this matter was not malleable, this man not to be prevailed with, to do aught against his conscience. The heavens shall sooner fall than I will alter mine opinion, said that martyr. This the persecutors called obstinacy; seal pro hac obstinatione fidei morimur, saith Tertullian, but for this obstinacy of faith we gladly die; and the stronger any are in faith the more resolute in warrantable purposes. The strength of Israel repenteth not, 1 Samuel 15:29 . Inconstancy comes from weakness.
That they told Haman — Purposely to pick a thank and curry favour. Go not about as a tale bearer, Leviticus 19:16 . The word signifieth as a pedlar, that first filleth his pack with tales and slanders, and then venteth them to the hurt of others. Such are fitly joined with flatterers, Proverbs 20:19 , and with murderers, Ezekiel 22:9 . Such a wretched pedlar was Doeg, and such were these evil instruments in the text, whose tongues were as sharp as the quills of a porcupine, the poison of asps was under their lips. And although it was truth they told Haman, yet because they did it not for any love to the truth, nor for respect to justice, nor for the bettering of either party, but only to undo the one, and to incense the other, they were no better than slanderers.
To see whether Mordecai’s matters would stand — Whether he would stick to his principles, and not start aside for any terror, Philippians 1:28 .
For he had told them that he was a Jew — That is, by interpretation, a confesssor; yea, more, he was a stout professor of the truth; and though he had hitherto concealed himself, yet now (since they will needs have it so) he plainly tells them his country, and his conscience, the true cause of his peremptoriness, which they held and called pride and stubbornness.
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And when Haman saw that Mordecai bowed not, nor did him reverence,.... For, after the information given him, he observed and watched him, to see whether he bowed and did him reverence or not:
then was Haman full of wrath; exceedingly displeased and angry; it was such a mortification to him he could not bear.
No text from Poole on this verse.
Verse 5. - When Haman saw. Apparently Mordecai's disrespect had not been observed by Haman until the "king's servants" called his attention to it. Then, naturally enough, he was greatly offended, and felt exceedingly angry at what seemed to him a gross impertinence. Mordecai's excuse did not pacify him - perhaps seemed to him to make the matter worse, since, if allowed, it would justify all the Jews in the empire in withholding from him the respect that he considered his due.
Whether Mordecai’s matters would stand, i.e. whether he would persist in his refusal, and what the event of it would be.
He had told them that he was a Jew; and therefore did not deny this reverence to Haman out of pride, or any personal grudge against him, much less out of a rebellious mind and contempt of the king’s authority and command; but merely out of conscience, because he was a Jew, who was obliged to give this honour to none but to God only.