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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(2) Damnation.—Condemnation—i.e., the sentence passed upon him by the judge or magistrate as God’s representative.
- The passage does not touch on the question of forms of government. “The powers that be” is a phrase which, on the whole, accepts authority de facto, irrespective of its theory, or of its circumstances of origin. Just so both human and Divine law, after no long lapse of time, recognize property de facto, irrespective of circumstances of acquisition.
He that resisteth (ὁ ἀντιτασσόμενος)
Lit., setteth himself in array against. See on 1 Peter 5:5; see on Acts 18:6.
Resisteth (ἀνθέστηκεν)
Rev., better, withstandeth. See on Romans 9:19.
Ordinance (διαταγῇ)
From τάσσω to put in place, which appears in the first resisteth. He setteth himself against that which is divinely set.
Damnation (κρῖμα)
Judicial sentence. Rev., better, judgment.
He that resisteth (ο αντιτασσομενος). Present middle articular participle of αντιτασσω, old verb to range in battle against as in Acts 18:6, "he that lines himself up against." Withstandeth (ανθεστηκεν). Perfect active indicative of ανθιστημ and intransitive, "has taken his stand against." The ordinance of God (τη του θεου διαταγη). Late word, but common in papyri (Deissmann, Light, etc., p. 89), in N.T. only here and Acts 7:53. Note repetition of root of τασσω. To themselves (εαυτοις). Dative of disadvantage. See Mark 12:40 for "shall receive a judgment" (κρινα λημψοντα). Future middle of λαμβανω.
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Romans 13:2. ὥστε cf. Romans 7:4; Romans 7:12. The conclusion is that he who sets himself against the authorities withstands what has been instituted by God: διαταγῇ (Acts 7:53) recalls τεταγμέναι, Romans 13:1. The κρίμα, i.e., the judgment or condemnation which those who offer such resistance shall receive, is of course a Divine one—that is the nerve of the whole passage; but most commentators seem to regard it as coming through the human authority resisted. This is by no means clear; even a successful defiance of authority, which involved no human κρίμα, would according to Paul ensure punishment from God. For λήψονται κρίμα cf. Mark 12:40, Jam 3:1 : where also God’s judgment alone is in view. But to say that it is God’s judgment only is not to say that it is eternal damnation. There are many ways in which God’s condemnation of sin is expressed and executed.
Romans 13:2. Ὥστε] Since it is instituted by God.
ὁ ἀντιτασς.] Note the correlation of ἀντιτασς., ὑποτασς., and τεταγμ. The latter stands in the middle.
ἑαυτοῖς] Dativus incommodi: their resistance to the divinely-ordained magistracy will issue in their own self-destruction; comp. Romans 2:5; 1 Corinthians 11:29. According to Hofmann (who in his Schriftbew. II. 2, p. 443, even imported a contrast to τῷ κυρίῳ, as in Romans 14:6-7), ἑαυτοῖς is to be viewed as in contrast to the Christian body as such; the punishment to be suffered is a judgment which lights on the doers personally, and is not put to the account of their Christian standing. This explanation (“they have to ascribe the punishment to themselves solely”) is incorrect, because it obtrudes on the text a purely fictitious antithesis, and because the apostle lays down the relation to the magistracy quite generally, not from the specific point of view of Christian standing, according to which his readers might perhaps have supposed that they had become foreign to the political commonwealth. Had this comprehensive error in principle been here in Paul’s view, in how entirely different a way must he have expressed what he intended than by the single expression ἑαυτοῖς, into which, moreover, that alleged thought would have first to be imported!
κρῖμα] a judgment, is understood of itself, according to the connection, as a penal judgment. Comp. Romans 2:2-3, Romans 3:8; 1 Corinthians 11:29; Galatians 5:10; Mark 12:40. From whom they will receive it, is decided by the fact that with οἱ δὲ ἀνθεστηκότες, according to the context, τῇ τοῦ Θεοῦ διαταγῇ is again to be supplied. It is therefore a penal judgment of God, as the executors of which, however, the ἄρχοντες are conceived, as Romans 13:3 proves. Consequently the passage does not relate to eternal punishment (Reiche and others), but to the temporal punishment which God causes to be inflicted by means of the magistrates. Philippi prefers to leave κρῖμα without more special definition (comp. also Rückert); but against this is the consideration, that Romans 13:3 can only arbitrarily be taken otherwise than as assigning the ground of what immediately precedes.
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Verses 2-5. - Whosoever therefore resisteth the power, withstandeth the ordinance of God: and they which withstand shall receive to themselves condemnation (i.e. really God's, operating through the human "power;" not meaning damnation in the common sense of the word). For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. It is the theory of the laws of all civilized governments to uphold justice, and only to punish what is wrong; and in the main they do so. The principles of the Roman law were just, and Paul himself found protection from its officers and tribunals, whose fairness he had, and had reason to have, more confidence in than in the tender mercy of either Gentile or Jewish zealots (cf. Acts 19:35, seq.; 21:31, seq.; 22:30; 24:10; 25:10, 11; 26:30, seq.). As has been observed already, the Neronian persecutions had not yet begun. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain (though "the sword" might possibly be understood as only the familiar symbol of power, yet the mention of it may be taken to imply the apostle's recognition of the legitimacy of capital punishment, such as he also expressed distinctly, Acts 25:11): for he is the minister of God, an avenger to execute wrath upon him that doeth evil. Wrath here expresses the familiar idea of the Divine wrath against evil-doing, for the execution of which, in the sphere of human law, the magistrate is the appointed instrument (see note on Romans 12:19). Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. Not only for fear of penal consequences, but because it is your duty, whatever might ensue, to submit to the ordinance of God. Similarly, in 1 Peter 2:13, submission to every ordinance of man is enjoined "for the Lord's sake (διὰ τὸν Κύριον)."