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
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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
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
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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
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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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This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, Hosea 10:1. It next reproves and threatens them for their idolatry, Hosea 10:2; anarchy, Hosea 10:3; and breach of covenant, Hosea 10:4. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, Hosea 10:5-8. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, Hosea 10:9-11. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, Hosea 10:12-15.
INTRODUCTION TO Hosea 10
This chapter is of the same argument with the former, and others before that; setting forth the sins of the ten tribes, and threatening them with the judgments of God for them; and exhorting them to repentance, and works of righteousness. They are charged with unfruitfulness and ingratitude; increasing in idolatry, as they increased in temporal good things, Hosea 10:1; with a divided heart, and with irreverence of God, and their king; and with false swearing, covenant breaking, and injustice, Hosea 10:2; and are threatened with a removal of their king, and with the destruction of their idols, and places of idolatry, which should cause fear in the common people, and mourning among the priests, Hosea 10:1. It is observed, that their sin had been of long continuance, though the Lord had been kind and good unto them, in chastising them in love, giving them good laws, sending his prophets to exhort them to repentance and reformation, but all in vain, Hosea 10:9; wherefore they are threatened with the spoiling of their fortresses, the destruction of the people, and the cutting off of their king, Hosea 10:14.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 10:1-15.
ホセ10:1-15。
偽証と不法な同盟の源であるイスラエルの偶像礼拝。まもなく国の滅びとなり、彼らの王と彼らの像が運び去られようとしている。蒔くことに相当する刈り取りという正当な懲らしめ。
この預言は、シャルマヌエセルのイスラエルに対する第一と第二の侵入の間に語られた。比較せよ。
ホセ10:14。
また
ホセ10:6
はホセアがエジプトのソを助けに呼んだことにも言及する。また
ホセ10:4、13。
1. empty——その実を剥ぎ取られた[カルヴァン（Calvin）]
（ナホ2:2）；
プルに貢ぎ物を払うことを強いられた
（Ⅱ列15:20）。
マウラーは「広がるぶどうの木」と訳す。七十人訳も同様。比較せよ。
創49:22； 詩80:9-11； エゼ17:6。
bringeth forth fruit unto himself——私にではなく、自分に実を結ぶ。
according to . . . multitude of . . . fruit . . . increased . . . altars——神への実を求めていた彼らの繁栄の豊かさに比例して（比較せよ
ロマ6:22）、
彼らの偶像礼拝も増し加わった
（ホセ8:4、11）。
イスラエルは実のならないぶどうの木である——同じ意味で「茂ったぶどうの木」、文字どおりには「注ぎ出す者」、すなわち葉の中に自分を注ぎ出し、枝を豊かに出す者(多くの古い訳がそう説明するように)、葉において茂り、葉において自分を空しくし、実において空しい木——我らの主がのろわれたいちじくの木のようなものである。果樹が葉と枝にその力を出せば出すほど、それはますます少なく、ますます悪い実しか結ばないからである。「ぶどうの木がぶどう酒に転換すべき汁液を、葉と枝の見栄を張った無益な見せ物の中に散らしてしまうのである」。ぶどうの木の中の樹液は、聖霊の象徴である。私たちはその方によってのみ実を結ぶことができる。「私に与えられた恵みはむだになりませんでした」とパウロは言う。神の御霊の促しを感情、憧れ、熱望、恍惚の中で浪費するとき、それは私たちにとってむだになる。「それらは一時を咲いて散るものである」。葉と同様、これらの感情は実を熟させる助けとなるが、葉だけがあるとき、木は不毛であり、「のろわれ近く、その終わりは焼かれるためのもの」である(Hebrews 6:8)。
それは自分のために実を結ぶ——文字どおりには「自分のために、あるいは自分の上に実を置く」。葉において茂っているので、その実は価値を失い、自分から出て自分のためのものとなる。それは耕されていない(イスラエルは耕されるのを拒んだからである)。自分の望むままに、自分の望むものの中に、自分を注ぎ出していた。それは豊かに見える葉と、実の見せかけとを持っていたが、ぶどう園の主のためのものではなかった。それらは大きさにも熟しにも達しなかったからである。それでも表面的な一見には、それは豊かで、繁栄し、健康で、すべてに満ちていた。エホアシュとヤロブアム二世の下でのイスラエルの外面的な状態がそうであったように。
彼の実が増し加わるにつれて——より厳密には、「彼の実が増し加わったように、彼らは祭壇を増し加えた。彼の地が良くされたように、彼らは自分たちの像を立派にした」。神が彼らにお与えになった外面的な繁栄が多ければ多いほど、彼らはその賜物を濫用し、それを自分たちの偶像に帰した。神がそのあわれみを彼らに注がれれば注ぐほど、彼らは偶像への崇拝においてますます浪費した。神の善の過剰は、彼らの悪の過剰の機会となった。彼らは神の善と競い、張り合い、それに勝った。神が彼らに与えられるどんな善も、彼らが悪に転じないものはないほどであった。人々はこれを不思議に思う。それは不思議である。神の善のあらゆる歪曲がそうであるように。しかし今も現にそうなのである。人々の罪は、神が与えられるものの濫用か、神が控えられることへの反逆かのいずれかである。繁栄、富、健康、力、精神の能力、才知の罪において、人々は、神が絶えずそれらの賜物を供給してくださらないなら犯すことのできない仕方で罪を犯す。神が与えれば与えるほど、彼らは罪する機会と能力をより多く持ち、より多く罪する。彼らは神の善にもかかわらず悪であるだけでなく、神が善である「ゆえに」悪なのである。
Israel is an empty vine - Or, a vine that casteth its grapes.
He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart.
According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship.
True is the homely saying of old Quarles: - "So God's best gifts, usurp'd by wicked ones,
To poison turn, by their con-ta-gi-ons."
Another poet, of a higher order, but worse school, says: -
Effodiuntur opes, irritamenta malorum.
Ovid.
Of which the words of St. Paul are nearly a literal rendering: - Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια. "For the love of money is the root of all these evils" 1 Timothy 6:10.
Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.
Israel is an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Psalm 80:8; but proved an "empty vine", empty of fruit; not of temporal good things, for a multitude of such fruit it is afterwards said to have; but of spiritual fruit, of the fruit of grace, and of good works, being destitute of the Spirit of God, and his grace; and, having no spiritual moisture, was incapable of bringing forth good fruit: or, "an emptying vine" (o); that casts its fruit before it is ripe; these people, what fruit they had, they made an ill use of it; even of their temporal good things; they emptied themselves of their wealth and riches, by sending presents, or paying tribute, to foreign princes for their alliance, friendship, and help; or by consuming it on their idols, and in their idolatrous worship. The Targum renders it,
"a spoiled vine (p);''
spoiled by their enemies, who robbed them of their wealth and riches, and trampled them under foot. The Septuagint version, and those that follow that, understand it in a sense quite the reverse, rendering it, "a flourishing vine"; putting forth branches, leaves, and fruit; and which the learned Pocock confirms from the use of the word in the Arabic language: but then it follows,
he bringeth forth fruit unto himself; all the good works done by them were not to the praise and glory of God, as fruits of righteousness are, which come by Jesus Christ; but were done to be seen of men, and to gain their applause and esteem, and so were for themselves; and all their temporal good things they abounded with were not made use of in the service of God, and for the promoting of his glory, and of true religion among them; but either consumed on their own lusts, or in the service of idols: or, "the fruit is like unto himself" (q); as was the vine, so was its fruit: the vine was empty, and devoid of goodness, and so the fruit it produced. The Targum is,
"the fruit of their works was the cause of their being carried captive:''
according to the multitude of his fruit he hath increased the altars: as the Israelites increased in riches and wealth, their land bringing forth in great abundance, they erected the greater number of altars to their idols, and multiplied their sacrifices to them; this was the ill use they made of what fruit they did produce:
according to the goodness of his land they have made goodly images; of richer metal, and more ornamented, and more of them, according to the plenty of good things, corn, and wine, and oil, their land produced; thus abusing the providential goodness of God to such vile purposes!
(o) "vitis evacuans", Drusius, Rivetus, Schmidt; so Stockius, p. 149. (p) So Calvin. (q) "fructum aequat sibi", Mercerus; "fracture facit similem sibi", Schmidt.
まだ翻訳がありません。
この章において、I. イスラエルの民は神の礼拝におけるひどい腐敗で告発され、その偶像と祭壇の破壊を脅される（Ho 10:1,2,5,6,8）。II. 彼らは市民政府の運営における腐敗で告発され、その滅びを脅される（Ho 10:3,4,7）。III. 彼らは父祖たちの罪の模倣と自分自身の罪における安心感で告発され、痛みを伴うへりくだりのさばきを脅される（Ho 10:9-11）。IV. 彼らは悔い改めて改革するよう切に招かれ、もしそうしなければ滅びを脅される（Ho 10:12-15）。