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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God's awful judgments on the wicked, Malachi 4:1. Great blessedness of the righteous, Malachi 4:2, Malachi 4:3. The prophet then, with a solemnity becoming the last of the prophets, closes the Sacred Canon with enjoining the strict observance of the law till the forerunner already promised should appear, in the spirit of Elijah, to introduce the Messiah, and begin a new and everlasting dispensation, Malachi 4:4-6.
INTRODUCTION TO Malachi 4
This chapter contains an account of the destruction of the wicked Jews, and the happiness of the righteous by the coming of the Messiah; an exhortation to regard the law of Moses; and a description of John the Baptist and his work. The day of Christ's coming, reaching to Jerusalem's destruction, is compared to a burning oven; the wicked Jews to stubble, whose ruin would be utter and complete, Malachi 4:1 the appearance of Christ is signified by the arising of him, the sun of righteousness; the manner, with healing in his wings; the effects of which are, going forth in the exercise of grace, and the discharge of duty, and spiritual growth and triumph over their enemies, in which will lie the happiness of them that fear God, Malachi 4:2 who are put in mind of the law of Moses on Horeb, Malachi 4:4 the sending of John the Baptist under the name of Elijah, before the coming of Christ is prophesied of, Malachi 4:5 and his work pointed out, with the end of it, Malachi 4:6.
マラ4:1-6.
神の来臨するさばき、敬虔な者たちの勝利、主の来臨のための最善の備えである律法への帰還、エリヤの改革の予備的使命。
1. その日が来る……燃える――（マラ3:2; 二ペテ3:7）。
第一義的にはエルサレムに臨むさばきを意味する。しかし聖書に許され得ない誇張法を仮定しない限り、これは意味を尽くさない。前者が保証であった最終的かつ完全な成就は、一般的なさばきの日である。この解釈の原理は二重成就ではなく連続的成就である。言葉は唐突である。「見よ、その日が来る！ 風炉のように燃える」。この唐突さは、その光景が預言者の視野に突然に現れたかのように、恐るべき現実感を与える。
すべて誇る者――上の難癖（マラ3:15）、「私たちは今誇る者たち（神を高慢に軽蔑する者）を幸いだと言う」に対照して。
わら――（オバ18; マタ3:12）。イスラエル人の嗣業であるカナンが、異邦人を一掃することによって彼らの所有として備えられたように、背教者へのさばきは聖徒たちが主の嗣業に入る道を開く。カナンはその嗣業の型である。それは天ではなく、地の果てに至る地（詩2:8）、つまずきとなるすべてのものが取り除かれた地（マタ13:41）である。それらは「その御国から」集め出される。さばきの場がまた御国の場でもあるから。現在の経綸は霊的な御国であり、ユダヤ人の文字どおりの王国とその反型である来たるべき主イエスの文字どおりの王国の間の挿入句である。
根も枝も残さない――完全な滅びを意味する諺的表現（アモ2:9）。
For, behold, the day cometh, which shall burn as an oven - He had declared the great severance of the God-fearing and the God-blaspheming, those who served and those who did not serve God; the righteous and the wicked; now he declares the way and time of the severance, the Day of Judgment. Daniel had described the fire of that day, Daniel 7:9-10, "The throne (of the Ancient of days) was a fiery flame; his wheels a burning fire: a fiery stream issued and came forth from Him: the judgment was set and the books were opened." Fire is ever spoken of, as accompanying the judgment Psalm 50:3. "Our God shall come, and shall not keep silence, a fire shall devour before Him Isaiah 66:15-16. Behold the Lord will come with fire: for by fire and by the sword will the Lord plead with all flesh: 1 Corinthians 3:13 every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire: and the fire shall try every man's work, of what sort it is." Peter tells us that fire will be of this burning world; 2 Peter 3:7-10. "the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of' ungodly men; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."
The oven, or furnace, pictures the intensity of the heat, which is white from its intensity, and darts forth, fiercely, shooting up like a living creature, and destroying life, as the flame of the fire of Nebuchadnezzars Daniel 3:22 "burning fiery furnace slew those men that took up Shadrach, Meshach, and Abednego." The whole world shall be one burning furnace.
And all the proud and all that do wickedly - All those, whom those complainers pronounced "blessed," Malachi 3:15, yea and all who should thereafter be like them (he insists on the universality of the judgment), "every doer of wickedness," up to that day and those who should then be, shall be stubble." The proud and mighty, who in this life were strong as iron and brass, so that no one dared resist them, but they dared to fight with God, these, in the Day of Judgment, shall be most powerless, as stubble cannot resist the fire, in an ever-living death."
That shall leave them neither root nor branch - "i. e. they shall have no hope of shooting up again to life; that life, I mean, which is worthy of love, and in glory with God, in holiness and bliss. For when the root has not been wholly cut away, nor the shoot torn up as from the depth, some hope is retained, that it may again shoot up. For, as it is written Job 10:4 :7, 'There is hope of a tree, if it be cut down, that it will sproul again, and that the tender branch thereof will not cease.' But if it be wholly torn up from below and from its very roots, and its shoots be fiercely cut away, all hope, that it can again shoot up to life, will perish also. So, he saith, will all hope of the lovers of sin perish. For so the divine Isaiah clearly announces Isaiah 66:24, "their worm shall not die and their fire shall not be quenched, and they shall be an abhorring to all flesh."
Behold, the day cometh, that shall burn as an oven - The destruction of Jerusalem by the Romans.
And all the proud - This is in reference to Malachi 3:15 of the preceding chapter.
The day that cometh shall burn them up - Either by famine, by sword, or by captivity. All those rebels shall be destroyed.
It shall leave them neither root nor branch - A proverbial expression for total destruction. Neither man nor child shall escape.
For, behold, the day cometh that shall burn as an oven,.... Not the day of judgment, as Kimchi and other interpreters, both Jewish and Christian, think; but the day of Christ's coming in his kingdom and power, to take vengeance on the Jewish nation, which burned like an oven, both figuratively and literally; when the wrath of God, which is compared to fire, came upon that people to the uttermost; and when their city and temple were burnt about their ears, and they were surrounded with fire, as if they had been in a burning oven: and this being so terrible, as can hardly be conceived and expressed, the word "behold" is prefixed to it, not only to excite attention, but horror and terror at so dreadful a calamity; which though future, when the prophet wrote, was certain:
and all the proud; yea, and all that do wickedly, shall be stubble; the proud Pharisees, that boasted of their own righteousness, trusted in themselves, and despised others; all workers of iniquity, in private or in public; all rejecters of Christ, contemners of his Gospel and ordinances, and persecutors of his people; as well as such who were guilty of the most flagitious crimes, as sedition, robbery, murder, &c. of which there were notorious instances during the siege of Jerusalem; these were all like stubble before devouring fire, weak and easily destroyed:
and the day that cometh shall burn them up, saith the Lord of hosts: which is repeated, to show the certainty of it, and to apply it to the persons before described:
that it shall leave them neither root nor branch: which signifies an entire and complete destruction; the city and temple so utterly destroyed, that not one stone shall be left on another; both magistrates and subjects shall perish, priests and people, so that there shall be no form of government, civil nor ecclesiastical; tribes and families lost, they and their posterity: and so the Targum,
"which shall not leave them son and nephew:''
and, indeed, the numbers cut off were so many, and the destruction so general, that it may be wondered at that any remained: it is a proverbial expression, setting forth the greatness of the calamity; see Matthew 3:10.
まだ翻訳がありません。
ここに、私たちに与えられた適切な教えがある（旧約聖書の正典を閉じるのにきわめてふさわしいものである）。第一に、私たちの前にある報いと応報の状態、すなわちその状態における悪人の悲惨と義人の幸福について（Mal 4:1-3）。そしてこれは、エルサレムの破壊とそれに伴う不信仰なユダヤ人に関する預言、ならびに彼らの中で福音を受け入れた人々の慰めと勝利の下に私たちに示されている。第二に、私たちが今置かれている試みと備いの状態について。そこでは私たちは神の啓示に目を留め、それに従うよう導かれる。すなわち当時の人々はモーセの律法を守り（Mal 4:4）、預言者エリヤ、すなわちメシアの先駆者バプテスマのヨハネによる神のみこころのさらなる啓示を期待しなければならなかった（Mal 4:5,6）。新約聖書の最後の章もほぼ同様の趣旨であり、あの世における天国と地獄を私たちの前に置き、この世において神の言葉に堅く留まることを私たちに義務づけている。