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
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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
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
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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
평이 절별 신약 해설 (일반신자·모바일)
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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
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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Here the prophet denounces a wo against the plotters of wickedness, the covetous and the oppressor, Micah 2:1, Micah 2:2. God is represented as devising their ruin, Micah 2:3. An Israelite is then introduced as a mourner, personating his people, and lamenting their fate, Micah 2:4. Their total expulsion is now threatened on account of their very numerous offenses, Micah 2:5-10. Great infatuation of the people in favor of those pretenders to Divine inspiration who prophesied to them peace and plenty, Micah 2:11. The chapter concludes with a gracious promise of the restoration of the posterity of Jacob from captivity; possibly alluding to their deliverance from the Chaldean yoke, an event which was about two hundred years in futurity at the delivery of this prophecy, Micah 2:12, Micah 2:13.
INTRODUCTION TO Micah 2
In this chapter complaint is made of the sins of the people of Israel, and they are threatened with punishment for them. The sins they are charged with are covetousness, oppression, and injustice, which were premeditated, and done deliberately, Micah 2:1; therefore the Lord devised evil against them, they should not escape; and which would bring down their pride, and cause them to take up a lamentation, because they should not enjoy the portion of land that belonged to them, Micah 2:3; they are further charged with opposing the prophets of the Lord, the folly and wickedness of which is exposed, Micah 2:6; and with great inhumanity and barbarity, even to women and children, Micah 2:8; and therefore are ordered to expect and prepare for a removal out of their land, Micah 2:10; and the rather, since they gave encouragement and heed to false prophets, and delighted in them, Micah 2:11; and the chapter is concluded with words of comfort to the remnant among them, and with precious promises of the Messiah, and the blessings of grace by him, Micah 2:12.
This and the next chapter should be read in connexion. They form a single prophecy, the subject of which is the cause of the coming judgment, viz. the sins of the great men and the rulers. The sins and their punishment are over and over again described with increasing intensity. First of all in Micah 2:1-5. Then in Micah 2:6 the offenders inveigh against this troublesome preaching, and the prophet rejoins in Micah 2:7. In Micah 2:8-10 a second description of the offences of the grandees is given, followed, in Micah 2:11, by a digression on the caricature of prophecy patronized by them. The last two verses of the chapter interrupt the sequence of thought (see on chap. 3).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mic 2:1-13.
ミカ 2:1-13.
はびこる悪への非難。民が真理を聞くことを望まないこと。彼らが土地から追い出されるのは彼らの罪にふさわしい実りである。しかしユダとイスラエルは後に回復される。
1. はかり...おこない...行う--彼らは単なる突然の衝動で悪を行うのではなく、熟慮された計画をもって行う。前の章で第一の板に対する罪が責められたように、この章では第二の板に対する罪が責められる。ここには段階がある。「はかる」は悪い目的の懐胎、「おこなう」（詩篇 58:2）または「でっち上げる」はその計画の成熟、「行う」または「成就する」はその実行である。
その手に力があるからである--この表現については創世記 31:29; 箴言 3:27を見よ。
彼らの行動を規制するのは権利ではなく力である。できる所では圧迫を行い、しない所ではできないからしないのである。
預言者は、サマリヤとエルサレムの罪のゆえに災いが下ると宣言した。神に対する罪人として彼らを宣告した彼は、いまや、祝福された主が福音書において、ご自身の肢体に対して行われた罪を悪者たちの定罪の根拠として語られたのと同じように、人に向けられた彼らの頑固で愛のない態度について語るのである。警告の時は過ぎた。彼は裁き主の人格において語り、神の義なるさばきを宣言して、かたくなな者には刑を宣告し、キリストに従う者には祝福を語る。このようにして訪れるさばきの対象である罪は、高慢な手をもって、まず十分に考え抜いた上で行われたものである。
わざわいなるかな — それは神から来るすべてのわざわいである。「一時的な捕囚のわざわい、そして悔い改めなければ永遠の定罪のわざわいが、あなたがたの上に垂れ込めている」。不義を図る者たちにわざわいがある。彼らは「他人に誘い込まれるのではなく、自分の心から不義を案出する」のである。行動に移る前に、思いのなかでそれを企み、計画し、すでに成し遂げている。寝床の上で悪を働く。悪い思いと想像は魂の行いである（Psalm 58:2）。「寝床の上で」というのは（Psalm 36:4を見よ）、聖なる思いをいだき、自分の心および神と交わるべき場所であるはずのものである（Psalm 4:4）。静けさは、善い思いか悪い思いのいずれかで満たされる。善いもので満たされなければ、悪いもので満たされる。寝間が聖なる思いの聖所でなければ、不敬虔な目的と想像で満たされる。人の一日の最後の思いと最初の思いは、善いものでなければ、特に空しさと悪に向けられる。詩篇作者は「主よ、私は寝床であなたを思い出し、夜の見張りのときにあなたを黙想しました」と言う（Psalm 63:6）。ところがこれらの人々は、寝床で罪を思い、目覚めてそれを行ったのである。
朝の光のあるときに — 文字どおりには「朝の光のなかで」である。すなわち、即座に、恥知らずにも、白昼を避けることなく、無知によってではなく、知っていて、意図的に、満ちる光のなかで行う。また弱さによるのでもなく、「その手に力があるので」、力を放縦に用いることによるのである。いにしえの日、神が「彼らはこのことを始めたのだから、今や彼らが企ててしようとすることは、何一つ妨げられることはない」と言われたとおりである（Genesis 11:6）。ルペルトゥスは「不敬虔において強く、不敬虔のゆえに強い」と言う。ラピデは、「主よ、きょう、私たちを罪なしに守ってください」「全能の神よ、あなたは私たちをこの日の初めにお導きになりました。どうか大いなる御力によって私たちを守り、私たちがどんな罪にも陥らないようにしてください」という日ごとの祈りの必要を見よ、と言う。夜の幻想は、たとえ許されるとしても、朝の祈りに勝る力を持たないのである。
Wo to them that devise iniquity - Who lay schemes and plans for transgressions; who make it their study to find out new modes of sinning; and make these things their nocturnal meditations, that, having fixed their plan, they may begin to execute it as soon as it is light in the morning.
Because it is in the power of their hand - They think they may do whatever they have power and opportunity to do.
Woe to them that devise iniquity,.... Any kind of iniquity; idolatry, or worshipping of idols, for the word is used sometimes for an idol; or the sin of uncleanness, on which the thoughts too often dwell in the night season; or coveting of neighbours' goods, and oppressing the poor; sins which are instanced in Micah 2:2; and every thing that is vain, foolish, and wicked, and in the issue brings trouble and distress: now a woe is denounced against such that think on such things, and please themselves with them in their imaginations, and contrive ways and means to commit them:
and work evil upon their beds; when, the senses being less engaged, the thoughts are more free; but should not be employed about evil; but either in meditating on the divine goodness, and praising the Lord for his mercies; or in examining a man's heart, state, and case, and mourning over his sins, and applying to God for the remission of them; but, instead of this, the persons here threatened are said to "work evil on their beds", when they should be asleep and at rest, or engaged in the above things; that is, they plot and contrive how to accomplish the evil they meditate; they determine upon doing it, and are as sure of effecting it as if it was actually done; and do act it over in their own minds, as if it was real; see Psalm 36:4;
when the morning is light, they practise it; they wish and wait for the morning light, and as soon as it appears they rise; and, instead of blessing God for the mercies of the night, and going about their lawful business, they endeavour to put in practice with all rigour and diligence, and as expeditiously as they can, what they have projected and schemed in the night season;
because it is in the power of their hand; to commit it; and they have no principle of goodness in them, nor fear of God before them, to restrain them from it: or, "because their hand is unto power" (b); it is stretched out, and made use of in the commission of sin to the utmost of their power, without any regard to God or man. The Vulgate Latin version is, "because their hand is against God"; their hearts are enmity to God, and therefore they oppose him with both their hands, and care not what iniquity they commit; they are rebels against him, and will not be subject to him. The Septuagint and Arabic versions are, "because they lift not up their hands to God"; they do not pray to him, and therefore are bold and daring to perpetrate the grossest iniquity, which a praying man dared not do; but the Syriac version is the reverse, "they do lift up their hands to God"; make a show of religion and devotion, when their hearts and their hands are deeply engaged in, sinning; which shows their impudence and hypocrisy; but the passages in Genesis 31:29 favour and confirm our version, and the sense of it; so the Targum.
(b) "quia est ad potentiam manus ipsorum", Calvin.
この章には、I. イスラエルの民に負わされる罪―貪欲と抑圧、詐欺と暴力の行為(Mic 2:1,2)、女や子ども、その他の罪のない人々にさえ野蛮に振る舞うこと(Mic 2:8,9)がある。神の預言者たちに反対して彼らを沈黙させ(Mic 2:6,7)、偽預言者たちを喜ぶこと(Mic 2:11)。II. それらの罪のゆえに彼らを脅す裁き、すなわち彼らは低くされ、貧しくされ(Mic 2:3-5)、追放されること(Mic 2:10)。III. メシヤのうちに彼らの中の良い人々のために備えられた、慰めの恵み深い約束(Mic 2:12,13)。そしてこれが、この預言および他の預言の大部分の章の要約と範囲である。