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
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
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John Gill's Exposition of the Bible
John Gill · 1763
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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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In the ninety-ninth year of Abram's life God again appears to him, announces his name as God Almighty, and commands him to walk perfectly before him, Genesis 17:1; proposes to renew the covenant, Genesis 17:2. Abram's prostration, Genesis 17:3. The covenant specified, Genesis 17:4. Abram's name changed to Abraham, and the reason given, Genesis 17:5. The privileges of the covenant enumerated, Genesis 17:6-8. The conditions of the covenant to be observed, not only by Abraham, but all his posterity, Genesis 17:9. Circumcision appointed as a sign or token of the covenant, Genesis 17:10, Genesis 17:11. The age at which and the persons on whom this was to be performed, Genesis 17:12, Genesis 17:13. The danger of neglecting this rite, Genesis 17:14. Sarai's name changed to Sarah, and a particular promise made to her, Genesis 17:15, Genesis 17:16. Abraham's joy at the prospect of the performance of a matter which, in the course of nature, was impossible, Genesis 17:17. His request for the preservation and prosperity of Ishmael, Genesis 17:18. The birth and blessedness of Isaac foretold, Genesis 17:19. Great prosperity promised to Ishmael, Genesis 17:20. But the covenant to be established not in his, but in Isaac's posterity, Genesis 17:21. Abraham, Ishmael and all the males in the family circumcised, Genesis 17:23-27
Genesis gen 17:0 INTRODUCTION TO GENESIS 17 This chapter treats of a covenant made with Abram, sometimes called the covenant of circumcision, the time when God appeared to him, and promised to make it, and did, Gen 17:1; the particulars of it, both with respect to himself, whose name was now changed, and to his posterity, Gen 17:4; the token of it, circumcision, the time of its performance, and the persons obliged to it, Gen 17:9; the change of Sarai's name, and a promise made that she should have a son, to the great surprise of Abraham, Gen 17:15; a prayer of his for Ishmael, and the answer to it, with a confirmation of Sarah's having a son, whose name should be called Isaac, and the establishment of the covenant with him, Gen 17:18; and the chapter is closed with an account of the circumcision of Abraham, and all his family of the male sort, agreeably to the command of God, Gen 17:23.
Ch. 17. The Institution of the Rite of Circumcision. (P.)
1–8. The Covenant with Abram.
9–14. Circumcision the Token of the Covenant.
15–22. The Promise to Sarai.
23–27. Abraham circumcises his household.
The whole of this chapter is from P.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 17:1-27.
Ge 17:1-27.
契約の更新。
1. アブラム……九十九歳——イシュマエルの出生から十三年後
[Ge 16:16]。
その間、彼は神との交わりの慰めを享受していたが、以前のような特別な啓示を受けることはなかった。おそらくハガルとの軽率で非難されるべき結婚のためであろう。
主が現れた——神の臨在の何らかの目に見える現れ、おそらくシェキナー、すなわち圧倒的な輝きの光。
わたしは全能の神である——ご自身を族長たちに知らせた名
(Ex 6:3)
であり、「すべてに十分である」という意味を伝えるためであった
(Ps 16:5, 6; 73:25)。
歩み……全うせよ——心、ことば、行いにおいて、正しく、誠実であること
(Ps 51:6)。
契約の霊的側面。「主」、存在と遂行の作者。「全能の神」、エル・シャダイ。「エル」、永続する、永遠の、絶対なる方。「シャダイ」、抗しがたい、不変の、破壊的な方（イザヤ13:6。ヨエル1:15）。この語は一方で神の司法的、刑罰的力を示し、神の聖性を指す。他方で神の変容的、再建的力を示し、神の摂理を指す。それゆえこの複合名は、事物の発達において、特に罪とその業の刑罰と根絶において、また聖性の再生と防御において働く、聖霊としての神を描写する。それは勢力に関わり、約束と結合した勢力は信仰に根拠を与える。
わたしの前に歩み、全き者となれ。——契約の制定において我々は「恐れるな」を持った——阻された者や疑う者への励まし。その確認において我々は命令、いのちの規則、処方されたものを持つ。これはアブラハムの事情に合致する。第一に、彼は今主への信仰を持つ。それは彼のうちの新しい人が古い人に勝る実であり、それゆえ従順する能力がある。次に、彼が信じる主は全能の神、すべてに効力ある霊、罪の破壊と聖性の建造において意志し行うことを働く方である。「歩め」——その語の最も包括的な意味において行動せよ。「わたしの前に」、後ろではなく、わたしを喜ばせる、不喜ばせないことを意識する者の如く。「全き者となれ」、もし原始的な義務の意味でなければ、単に誠実なのではなく、完全で、正しく、聖なる者となれ。歩みにおいてのみならず——それは前の節で備えられる——行動の源である心において。
The Lord appeared to Abram - See note on Genesis 15:1.
I am the Almighty God - אני אל שדי ani El shaddai, I am God all-sufficient; from שדה shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually.
Walk before me - התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?
Be thou perfect - והיה תמים vehyeh thamim, and thou shalt be perfections, i.e., a together perfect. Be just such as the holy God would have thee to be, as the almighty God can make thee and live as the all-sufficient God shall support thee; for he alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, Matthew 5:48 : Εσεσθε ὑμεις τελειοι, ὡσπερ ὁ Πατηρ ὑμων ὁ εν τοις ουρανοις τελειος εστι· Ye Shall Be perfect, as your Father who is in heaven is perfect. But what does this imply? Why, to be saved from all the power, the guilt, and the contamination of sin. This is only the negative part of salvation, but it has also a positive part; to be made perfect - to be perfect as our Father who is in heaven is perfect, to be filled with the fullness of God, to have Christ dwelling continually in the heart by faith, and to be rooted and grounded in love. This is the state in which man was created, for he was made in the image and likeness of God. This is the state from which man fell, for he broke the command of God. And this is the state into which every human soul must be raised, who would dwell with God in glory; for Christ was incarnated and died to put away sin by the sacrifice of himself. What a glorious privilege! And who can doubt the possibility of its attainment, who believes in the omnipotent love of God, the infinite merit of the blood of atonement, and the all-pervading and all-purifying energy of the Holy Ghost? How many miserable souls employ that time to dispute and cavil against the possibility of being saved from their sins, which they should devote to praying and believing that they might be saved out of the hands of their enemies! But some may say, "You overstrain the meaning of the term; it signifies only, be sincere; for as perfect obedience is impossible, God accepts of sincere obedience." If by sincerity the objection means good desires, and generally good purposes, with an impure heart and spotted life, then I assert that no such thing is implied in the text, nor in the original word; but if the word sincerity be taken in its proper and literal sense, I have no objection to it. Sincere is compounded of sine cera, "without wax;" and, applied to moral subjects, is a metaphor taken from clarified honey, from which every atom of the comb or wax is separated. Then let it be proclaimed from heaven, Walk before me, and be Sincere! purge out the old leaven, that ye may be a new lump unto God; and thus ye shall be perfect, as your Father who is in heaven is perfect. This is sincerity. Reader, remember that the blood of Christ cleanseth from all sin. Ten thousand quibbles on insulated texts can never lessen, much less destroy, the merit and efficacy of the great Atonement.
And when Abram was ninety years old and nine,.... Which was thirteen years after the birth of Ishmael last mentioned; so many years more it was before be is expressly told he should have a son by Sarai, or had the promise of Isaac, which was for the trial of his faith; and his age is here observed, that the power of God might be more manifest in fulfilling his promise, and giving him a son by Sarai: the Lord appeared to Abram; in a visible manner, in an human form very probably, even the Logos, the Word and Son of God: it seems as if the Lord had not appeared to him since the birth of Ishmael, until this time; and if so, it may be thought to be a correction of him for listening to the voice of his wife in marrying Hagar, without asking counsel of God: and said unto him, I am the Almighty God; as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see Rev 1:8; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient" (c), as Jehovah is, sufficient in and of himself, and for himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace: walk before me: not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all his commandments and ordinances, that he either had given, or should give him; and all this as in his presence, and under his watchful eye, that sees and observes all things, and before whom all things are naked and open, as all are to the essential Word of God, Heb 4:12, and be thou perfect: upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see Gen 6:9. This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews (d) fancy Abram became perfect, but was not till circumcised. (c) "Deus sufficiens", Cocceius; so Jarchi and Ainsworth. (d) Jarchi in loc. Pirke Eliezer, c. 29. Misn. Nedarim, c. 13. sect. 11.
この章には、一方に大いなる主、あわれみの父であり、他方に敬虔なアブラム、信仰者の父の間で契約され、取り決められた契約の条項が含まれている。それゆえアブラムは「神の友」と呼ばれる。彼が神の計画の人であったからだけでなく、神の契約の人であったからでもある。これら二つの秘密は彼と共にあった。この契約については言及があった（創世記 15:18）が、ここで特に起草され、契約の形式に置かれ、アブラムが強い慰めを持つようにされた。ここには次のものがある。一、この契約が結ばれた状況、時と方法（創世記 17:1）、およびアブラムがいた姿勢（創世記 17:3）。二、契約そのもの。その一般的な趣旨において（創世記 17:1）。そして後に、特定の事例において。1. 彼が多くの国民の父となるべきこと（創世記 17:4,6）、およびそのしるしとして彼の名が変えられたこと（創世記 17:5）。2. 神が彼とその子孫の神となり、彼らにカナンの地を与えられること（創世記 17:7,8）。この部分の契約のしるしは割礼であった（創世記 17:9-14）。3. 彼がサライによって子を持つべきこと、およびそのしるしとして彼女の名が変えられたこと（創世記 17:15,16）。この約束をアブラムは受けた（創世記 17:17）。彼のイシュマエルのための願い（創世記 17:18）は、彼の満足に十分に答えられた（創世記 17:19-22）。三、神の定めに従ったアブラムとその家族の割礼（創世記 17:23-27等）。