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
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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まだ翻訳がありません。
Ro 9:1-33.
前述の真理が選民の状態と運命に及ぼす影響——選び——異邦人の召し。
自分が民の最も dear な利益に対する裏切り者と見なされていることをよく知っていた
（Ac 21:33; 22:22; 25:24）、
使徒はこの主題の区分を、並外れて激しい抗議をもって自分の真の感情を吐露することから開始する。
1, 2. 私はキリストにあって真実を語ります、——あたかも不信仰で滅びゆくエルサレムのために涙を流された方の御霊に浸っているかのようである（Ro 1:9；
2Co 12:19；
Php 1:8
を比較せよ）。
私の良心も聖霊にあって私とともにあかしします、——「私の良心は、生き返らされ、照らされ、そして今なお聖霊の直接的な御働きの下にある」。
私はキリストにあって真実を語ります——私の民族と民に対する愛着に関して、これから断言しようとする事柄において、真実を語るという意味である。
キリストにあって——大多数の解釈者はこれを誓言の一形式、すなわちキリストを証人に呼ぶことに等しいものとみなしている。それはその明白な意味において、心を探られる方、また偽りの裁き主であるキリストへの訴えとみなされるべきである。このように、「にあって」と訳される語 ἐν en は、Matthew 5:34-36; Revelation 10:6(ギリシャ語)において誓言の形式で用いられている。私たちは、使徒がかつてユダヤ人であった者たちに語りかけていたことを覚えなければならない。この表現は「メシアにかけて」という誓言のもつ力をすべて備えている。これは、偉大で厳粛な場合に、厳粛な仕方で、そしてただそのようにのみ、私たちの動機の誠実さと語る事柄の真実のためにキリストに訴えることが正しいことを示す。さらにこれは、主イエス・キリストを、私たちとともにおられる方、心を探る方、不誠実、偽善、偽証を見抜くことができる方、したがって神なる方として見なすことが正しいことを、さらに示すのである。
私の良心が——良心とは、私たちの行為の適法・非適法を判断し、それらを直ちに承認したり断罪したりする、心の働きまたは判断である。それはすべての人の中に存在し、私たちの誠実さあるいは罪責に対する強力な証人である。
私とともに証言します——私の語ることの真実について証しする、という意味である。
聖霊にあって——彼は、キリストについて語ったのと同様に、自分が聖霊によって、あるいは聖霊の中で真実を語るとは言っていない。むしろ、良心が聖霊によってその一致する証言を宣言する、と言うのである。すなわち、聖霊によって照らされ、導かれた良心という意味である。それは単なる自然の良心ではなく、心を照らし、心を聖化する方の完全な影響の下にある良心であった。この厳粛な言明の理由は、おそらく次のとおりである。
(1) 彼のふるまいと教理は、ある人々に、彼が背教者となり同国人への愛を失ったと信じさせることとなった。彼は彼らの制度を捨て、異邦人の救いに身を捧げた。彼はここで、それが彼らへの愛の欠如から出たものではないことを彼らに示す。
(2) 彼がこれから述べ、擁護しようとする教理も、同様の性格のものであった。彼は、同国人の少なくない部分が、その特権にもかかわらず退けられ、失われるであろうと主張しようとしていたのである。それゆえ彼はこの厳粛な仕方によって、この教理が彼らを愛さないゆえに受け入れられたのではなく、最も痛みを伴うものであるとはいえ厳粛な真理であるゆえに受け入れられたことを、彼らに確信させている。彼は続いて、一つの民としての彼らの特権を列挙し、彼らに向かって自分の愛の強さと優しさを示すのである。
I say the truth in Christ, I lie not - This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence we find that the testimony of a man's own conscience, and the testimony of the Holy Ghost, are two distinct things, and that the apostle had both at the same time.
As the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by them because he had embraced the Gospel, yet it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind, and that it produced in him great heaviness and continual sorrow.
I say the truth in Christ, I lie not,.... The apostle being about to discourse concerning predestination, which he had mentioned in the preceding chapter, and to open the springs and causes of it, and also concerning the induration and rejection of the Jewish nation; he thought it necessary to preface his account of these things with some strong assurances of his great attachment to that people, and his affection for them, lest it should be thought he spoke out of prejudice to them; and well knowing in what situation he stood in with them, on account of his preaching up the abrogation of the ceremonial law, and how difficult it might be for him to obtain their belief in what he should say, he introduces it with a solemn oath, "I say the truth in Christ, I lie not": which refers not to what he had said in the foregoing chapter, but to what he was going to say; and is all one as if he had said, as I am in Christ, a converted person, one born again, and renewed in the spirit of my mind, what I am about to speak is truth, and no lie; or I swear by Christ the God of truth, who is truth itself, and I appeal to him as the true God, the searcher of hearts, that what I now deliver is truth, and nothing but truth, and has no falsehood in it. This both shows that the taking of an oath is lawful, and that Christ is truly God, by whom only persons ought to swear:
my conscience bearing me witness. The apostle, besides his appeal to Christ, calls his conscience to witness to the truth of his words; and this is as a thousand witnesses; there is in every man a conscience, which unless seared as with a red hot iron, will accuse or excuse, and bear a faithful testimony to words and actions; and especially a conscience enlightened, cleansed, and sanctified by the Spirit of God, as was the apostle's: hence he adds,
in the Holy Ghost; meaning either that his conscience was influenced and directed by the Holy Ghost in what he was about to say; or it bore witness in and with the Holy Ghost, and the Holy Ghost with that; so that here are three witnesses called in, Christ, conscience, and the Holy Ghost; and by three such witnesses, his words must be thought to be well established.
Romans 9:1-5 Paul professeth an unfeigned sorrow for the Jewish nation,
Romans 9:6-13 but proveth by instance from Scripture that the promise
to Abraham did not necessarily include all his descendants,
Romans 9:14-18 asserting that there is no unrighteousness in God’s
bestowing his unmerited bounty on whom he pleaseth,
Romans 9:19-24 and that he was unquestionably free to suspend his
judgments, where deserved, either for the more signal
display of his power in taking vengeance on some, or
of his mercy in calling others to glory.
Romans 9:26-29 The calling of the Gentiles, and rejection of the
Jews, foretold.
Romans 9:30,31 Accordingly, the Gentiles have attained the
righteousness of faith, which the Jews refused.
Romans 9:32,33 The cause of such refusal.
The apostle being about to treat of the rejection of the Jews and the calling of the Gentiles, before he enters upon it, he premiseth a preface, to prepare the minds of the Jews to a patient reading or hearing the same; and in this preface, he solemnly protesteth his love to his nation, and his hearty grief for their rejection, that so it might the better appear, that these things were not written out of any spleen or malice, but out of conscience towards God and the truth.
I say truth in Christ; or, by Christ: so the word in is taken, Matthew 5:34-36. This is the form of an oath, which the Scripture elsewhere useth in matters of importance: see Genesis 22:16 Daniel 12:7 Ephesians 4:17.
I lie not; this is added for confirmation, or to gain the greater credit to what he said or swore. It was the manner of the Hebrews, to an affirmative to add a negative: see 1 Samuel 3:18 John 1:20.
My conscience also bearing me witness; as being for this purpose placed in man by God, and is instead of a thousand witnesses.
In the Holy Ghost; i.e. in the presence of the Holy Ghost, who is privy to what I say, and who is a witness also to the truth thereof: or, as some, by the guidance of the Holy Ghost, who cannot lie.
Verse 1 - Romans 11:36. - 2. The present position and prospects of the Jewish nation con-sidereal. Verses 1-5. - (1) Deep regret expressed for the present exclusion of the Jewish nation from inheritance of the promises. This section is not necessary for the main argument of the Epistle, which would have been complete without it for an exposition of God's righteousness, ch. 12. following naturally the conclusion of ch. 8, and these intervening chapters having no immediate connection with the preceding or succeeding context. But it was a subject too deeply fixed in St. Paul's mind to be left unnoticed. And besides, what he had said at the beginning of his treatise, and afterwards implied, seemed to call for some explanation in the face of existing facts. For he had said (Romans 1:16), that the gospel "was the power of God unto salvation to every one that believeth; to the Jew first, and also to the Gentile;" and throughout he has regarded it as the fulfilment of the peculiar promises made to the Jews themselves, who were to have precedence, though not monopoly, in the inheritance of its blessings. How, then, was this view consistent with the fact that the Jews in general, even more than any others, were now excluded from this inheritance? The apostle has already, even in the course of his argument, paused to meet certain supposed difficulties of this kind in the short section, Romans 3:1-8; but now he takes up the whole subject formally, and considers it in all its bearings. First, in ch. 9, he expresses his deep sorrow for the fact; but shows it to be not inconsistent either with God's faithfulness to his promise, or with his justice, or with the Word of prophecy. Verse 1. - I say the truth in Christ, I lie not, my conscience also bearing witness with me in the Holy Ghost. For similar solemn asseverations by St. Paul of the truth of what was known to himself alone, cf. Romans 1:9; 2 Corinthians 11:31; Philippians 1:8; 1 Timothy 2:7. The peculiar solemnity of this may be due to the peculiar depth of his feelings on the subject. It is not necessary to suppose him to be moved by a fear of his patriotic enthusiasm being doubted, now that he had turned Christian, and argued so strongly against Jewish monopoly of privilege But it may have been so. For the force of ἐν Ξριστῶ, cf. 2 Corinthians 2:17; ch. 12:19; Ephesians 4:17; 1 Thessalonians 4:1. It is not an adjuration, but denotes the element in which he moves and speaks. Similarly, ἐν Πνεύματι ἁγίῳ following (cf. 1 Corinthians 12:3), which, of course, could not be on oath.
(1-5) My heart bleeds for Israel, my country, that highly-privileged people. I could fain have changed places with them, and been myself cut off from Christ, if only they might have been saved.
(1) I say the truth in Christ.—The meaning of this expression seems to be, “From the bottom of my soul, in the most sacred part of my being, as a Christian man united to Christ, I make this solemn asseveration.”
My conscience.—Here, as in Romans 2:15, very much in the modern sense of the word, the introspective faculty which sits in judgment upon actions, and assigns to them their moral qualities of praise or blame. “This conscience of mine being also overshadowed with the Holy Spirit, and therefore incapable of falsehood or self-deception.”