Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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라이선스
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주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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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- 7 / 3,477
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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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이 장은 전적으로 고린도 교회 안에 존재했던 한 범죄에 대한 언급과, 그 범죄와 관련하여 사도가 그들이 취하기를 기대한 조치들의 진술로 채워져 있다. 이 범죄의 존재에 관하여 그는 아마도 "글로에의 집 사람들"에게서 들었을 것이다, 고린도전서 1:11. 그리고 그들이 조언을 구하며 그에게 보낸 편지에서는 이것을 전혀 언급하지 않았다고 생각할 만한 이유가 있다. 고린도전서 7:1을 보라. 서론과 비교하라. 사도는 고린도전서 5:1에서 이교도들조차 용납하지 않는 종류의 음행을 그들이 용납한 것을 책망한다. 그는 고린도전서 5:2에서 이 추문이 그들의 교회 안에 존재하는데도 그들이 교만으로 부풀어 오른 것을 책망한다. 그는 고린도전서 5:4-5에서 근친상간한 사람을 제거함으로 즉시 교회를 정결하게 하라고 명령했다. 그리고 고린도전서 5:6-7에서 한 부패한 사람이 누룩처럼 전체 덩어리 안에서 작용하여 미칠 수 있는 영향으로부터 자신들을 보존하라고 권면했다. 그런 다음 그들이 그의 뜻을 오해하여, 고린도전서 5:9에서 음행하는 자들과 사귀지 말라고 명령한 것이 우상숭배자와 부패한 자들로 알려진 이교도들과 모든 접촉을 끊어야 한다는 뜻이라고 생각하지 않도록, 그는 그 이전 명령이 그들과의 모든 접촉을 금하려는 것이 아니었다고 말한다, 고린도전서 5:9-12. 오히려 이제 그의 명령은 특히 교회의 공인된 구성원들에게까지 확장된다는 뜻이었다. 사회 전체가 부패했다고 해서 그들과 모든 접촉을 끊어야 한다는 것이 아니었다. 만일 어떤 사람이 그리스도인이라고 고백하면서도 그런 행위들을 범한다면 그들은 그를 부인해야 했다, 고린도전서 5:11. 교회 밖에 있는 이교 세계를 판단하는 것은 그의 관할도 아니고 그가 그것을 맡는 것도 아니었다, 고린도전서 5:12. 그러나 이것은 그가 그리스도인이라고 고백하는 자들에 대해 교회 안에서 징계를 행사할 권리를 가지고 있다는 견해와 전적으로 일치했다. 그러므로 그들은 그 악한 사람을 내쫓아야 할 의무가 있었다.
근친상간한 사람, 곧 자기 아버지의 아내를 취한 사람에 대한 설명, 고린도전서 5:1. 사도는 이 일에 대한 고린도인들의 부주의를 책망하고, 그 범죄자를 출교하라고 명한다, 고린도전서 5:2-5. 그들 가운데 이런 추문이 있는데도 그들이 자랑하였으므로 책망을 받는다, 고린도전서 5:6. 그들은 묵은 누룩을 내버려 그리스도인의 유월절을 합당하게 지켜야 한다, 고린도전서 5:7-9. 그리스도교 신앙을 고백하면서도 어떤 추악한 악덕에 빠진 사람과는 사귀지 말아야 하며, 모든 악한 사람을 그들 가운데서 내쫓아야 한다, 고린도전서 5:10-13.
INTRODUCTION TO 1 Corinthians 5
In this chapter the apostle blames the Corinthians for conniving at a sin committed by one of their members; declares what he was determined to do, and what should be done by them in this case; and in general advises to shun conversation with wicked men; in 1 Corinthians 5:1 mention is made of the sin committed by one among themselves, and which was publicly known, and commonly talked of; and which in general was fornication, and particularly incest, a man lying with his father's wife; and which is aggravated by its being what was not named, or could not be named among any virtuous persons among the Gentiles without offence: and yet the members of this church, at least the majority of them, were unconcerned at it, and were so far from mourning over it, and taking any step to remove the person from them that had done it, that they were swelled with pride, and gloried on account of their gifts, and perhaps on account of this man, who had committed the iniquity, 1 Corinthians 5:2. This affair being related to the apostle, though at a distance; and he well knowing all things concerning it, as though he was present, resolved what should be done in this case by himself, 1 Corinthians 5:3 and that was to deliver the man to Satan, in the name, and with the power and authority of Christ, when the members of this church were gathered together, and his Spirit with them; the end of which was for the destruction of the man's body, and the salvation of his soul, 1 Corinthians 5:4 and then the apostle returns to blame them for their glorying in men, and in external gifts, and pleading these as a reason why the man should be continued, and not removed from them; not considering the danger they were exposed to, and which he illustrates by the simile of leaven, a little of which affects the whole lump: suggesting thereby the danger they were in by continuing such a wicked person among them, 1 Corinthians 5:6 wherefore pursuing, the same metaphor, taken from the Jewish passover, he exhorts to remove from them the man that had sinned, as the Jews at the passover removed the leaven out of their houses; that so they might appear to be a church renewed, and purged, and clear of leaven, keeping the true and spiritual passover, which they were under obligation to do, since Christ, the antitype of the passover, was sacrificed for them, 1 Corinthians 5:7 wherefore it became them to keep the feast of the Lord's supper; and indeed, to have the whole course of their conversation so ordered, as to avoid sin and sinners, and to behave in truth and uprightness, 1 Corinthians 5:8 when the apostle goes on to put them in mind of what he had formerly written unto them, as suitable to the present case, which was, that they should not keep company with wicked men, particularly with fornicators, such as this man, though in a more heinous manner, 1 Corinthians 5:9 and explains what was his meaning; not that they were to have no manner of conversation with persons of such a character, and of such like evil characters, in things of a civil nature, for then there would be no living in the world, 1 Corinthians 5:10. But his sense was, that they should keep no company with persons guilty of the sins mentioned, who bore the name of Christian brethren, and were members of the same church state with them, from whose communion they ought to be removed; and indeed, so much familiarity with them should not be indulged, as even to eat with them, 1 Corinthians 5:11. The reason of this difference, which he made between wicked men, who were not members of the church, and those that were, is because he had nothing to do, nor they neither, with them that were without the church, as it was their business only to take cognizance of them that were within, 1 Corinthians 5:12 but neither of them had anything to do, to judge and censure those that did not belong to the church, but should leave them to God, the righteous Judge; and then closes all, 1 Corinthians 5:13 with what he had chiefly in view throughout the whole chapter, and that is, that they would remove from their communion the wicked person who had been guilty of the sin first mentioned.
V.
An entirely new subject, to which the concluding words of the last chapter form a natural introduction, is now treated of. Intelligence has reached the Apostle, through the members of Chloe’s household (1Corinthians 1:11), or through general report, that a member of the Corinthian Church has caused grave scandal by marrying his stepmother. This was aggravated by the fact that her husband, his father, was yet alive (2Corinthians 7:12). Throughout the Roman empire such a union was regarded with abhorrence, and the toleration of it by the Christian community was calculated seriously to imperil the character of the early Church. Such a state of morals would be promptly seized upon by opponents, as an example of what must result from the “freedom of the gospel.” Seeing what enormous interests were thus at stake, and how the success of Christianity itself would be imperiled by such conduct, the Apostle addresses the Corinthians on this topic with an almost startling severity and vehemence.
Meyer's Critical and Exegetical Commentary on the New Testament
1 Corinthians 5 Introduction
CHAPTER 5
1 Corinthians 5:1. After ἔθνεσιν Elz. has ὀνομάζεται, which is defended by Matthaei and Reiche, but in the face of quite decisive evidence. Supplied, perhaps from Ephesians 5:3. Equally decisive is the evidence against ἐξαρθῇ, 1 Corinthians 5:2 (Elz.). From 1 Corinthians 5:13.—1 Corinthians 5:2. ποιήσας] Rück. and Tisch. read πράξας, which Griesb., too, recommended, with A C א, min[739] Or.? Manes (in Epiph.), Epiph. Bas. The external evidence is pretty evenly balanced. But at all events the phrase ποιεῖν ἔργον was very familiar to the transcribers from the N. T.; hence πράξας should have the preference.—1 Corinthians 5:3. ἀπών] Elz. Scholz, Tisch. have ὡς ἀπ., against A B C D* א, min[740] and several VSS[741] and Fathers. According to the analogy of the ὡς παρών which follows, ὡς (as embracing the whole ἀπών … πνεύμ.) was first of all written on the margin, and then taken into the text.—1 Corinthians 5:4. Ἰησοῦ alone (without Χριστοῦ) is the reading in both cases of A B D, Aeth. Clar. Lucif., and, as regards the second, of several other vss[742] and Fathers. So also Lachm. Rück. and Tisch. Rightly; the solemn character of the address gave occasion to the addition of Χριστοῦ.—1 Corinthians 5:5. τοῦ Κυρίου Ἰησοῦ] So also א. Rückert reads τοῦ Κυρ. ἡμῶν Ἰ. Χριστοῦ, with evidence of considerable weight in favour of it, but probably taken from 1 Corinthians 1:8. Lachm. brackets ἡμῶν Ἰ. Χ.; for B, Or. (thrice) Tert. (twice) Epiph. Aug. (once) Hilar. Pacian, have simply τοῦ Κυρίου. So Tisch. But since Ἰησοῦ occurs in all the other witnesses except those few, and since their discrepancies concern only ἩΜῶΝ and ΧΡΙΣΤΟῦ, the Rec[743] ΤΟῦ ΚΥΡΊΟΥ ἸΗΣΟῦ should be retained; for ἸΗΣΟῦ might very easily be overlooked, especially where four words, one after another, end in ΟΥ.—1 Corinthians 5:6. ΖΥΜΟῖ] The various readings ΔΟΛΟῖ (D*, Bas. Hesych., recommended by Griesb.) and ΦΘΕΊΡΕΙ (Lat. in Cerular.; corrumpit: Vulg. Clar. and Latin Fathers) are interpretations.—1 Corinthians 5:7. After ἐκκαθάρ. Elz. has ΟὖΝ, against a great preponderance of evidence. A connective addition, as are also ΚΑΊ before Οὐ in 1 Corinthians 5:10, and ΚΑΊ before ἘΞΑΡ. in 1 Corinthians 5:13. After ἩΜῶΝ Elz. and Scholz read ὙΠῈΡ ἩΜῶΝ, contrary to decisive testimony. An inappropriate (for the apostle is speaking only of the death of Christ in itself, see Reiche, Comm. crit. I. p. 161 ff.) dogmatic gloss.—1 Corinthians 5:10. ἢ ἅρπ.] καὶ ἅρπ. is the reading of almost all the uncials and Clar. Boern. (so Lachm. Rück. and Tisch.); Ἤ was mechanically taken up from the context.—1 Corinthians 5:11. Instead of ᾞ before ΠΌΡΝ. Elz. has Ἤ, contrary to Syr[744] utr. Erp. Copt. Vulg. Ir. Tert. Chrys. and many other Fathers, also some min[745] The ἤ, which occurs in B** D א, came in mechanically from the succeeding context.—1 Corinthians 5:12. ΚΑΊ] is wanting in A B C F G א, min[746] and several VSS[747] and Fathers (suspected by Griesb., deleted by Lachm. and Rück.); the authorities which omit it are so decisive, that it must be regarded as an addition in favour of the apostolic power of discipline as respects those that are within.—1 Corinthians 5:13. ἘΞΑΡΕῖΤΕ] ἘΞΆΡΑΤΕ, approved by Griesb., adopted by Lachm. Rück. and Tisch., has perfectly conclusive evidence in its favour. The former reading has arisen from Deuteronomy 24:7, a passage which has also given origin to the weakly-attested ΚΑΊ before ἘΞΑΡ. in Elz.
[739] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[740] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[741] SS. vss. = versions.
[742] ss. vss. = versions.
[743] ec. Textus receptus, or lectio recepta (Elzevir).
[744] yr. Peschito Syriac
[745] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[746] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[747] SS. vss. = versions.
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Co 5:1-13.
고전 5:1-13.
고린도에 있는 근친상간한 자: 고린도인들이 묵인한 일로 책망받고, 나쁜 누룩을 제거하라는 경고를 받음. 세상 죄인들과의 교제에 관한 그의 이전 명령의 한정.
1. 보편적으로--차라리 "실제로" [ALFORD]라고 해야 한다. BENGEL은 "절대적으로"라고 본다. "들린다"는 말은, 고린도인들이 다른 문제들에 관해서는 바울에게 "썼지만"
(고전 7:1),
자기들에게 불리한 일들에 대해서는 아무 소식도 주지 않았음을 암시한다. 이런 일들은 간접적으로 사도에게 전해졌다
(고전 1:11).
이름도 불리지 않는--가장 오래된 사본들과 권위 있는 본문들은 "이름도 불리지 않는"이라는 말을 생략한다. 곧 "이방인들 가운데서도 없는 그런 심한 음행, 곧 너희 중 하나가 자기 아버지의 아내를 (첩으로) 두었다"는 뜻이다. 이는 그의 계모를 말하며, 그의 아버지가 아직 살아 있었을 때의 일이다
(고후 7:12; 비교 레 18:8).
그 여자는 아마 이방인이었을 것이며, 그래서 바울은 그녀를 향해 책망하지 않는다(비교 고전 5:12, 13).
ALFORD는 "두었다"가 혼인 관계로 두었다는 뜻이라고 생각한다. 그러나 그 관계는 "음행"이라 불리고, 고린도의 악명 높은 방탕함이 첩 관계를 묵인했을 수는 있어도, 그리스도교 법이나 이방 법 어느 쪽도 그런 혼인을 인정하지 않았을 것이다.
이 장에서 사도는, I. 근친상간을 범한 자에 대한 그들의 관용을 책망하며, 그를 출교하여 사탄에게 내어주라고 명한다(고전 5:1-6). II. 묵은 누룩을 내버림으로써 그리스도인의 순결을 지키라고 권면한다(고전 5:7,8). 그리고 III. 어떤 악명 높고 파렴치한 죄악을 범한 그리스도인이라면 그들과 일상적인 교제조차 피하라고 지시한다(고전 5:9-13).