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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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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내가 너를 티끌에서 높이고,.... 곧 매우 낮은 처지와 미천한 가문에서 높이신 것이다.
너를 내 백성 이스라엘의 주권자로 삼았거늘. 그들은 마땅히 그분의 백성이었고 또 그러하여야 했다. 바아사가 배신과 살인으로 나라를 얻었을지라도 그 나라가 그에게 옮겨진 것은 하나님의 정하심을 따른 것이요 그분의 다스리시는 섭리로 말미암은 것이다. 심지어 그가 나답을 죽인 일도 그에 관한 예언의 성취였다. 만일 그가 하나님의 뜻에 순종하여, 또 그의 죄에 대한 보응으로 그리하였다면 책망받을 일이 아니었을 것이니, 그때에는 그가 하나님의 공의를 집행하는 자가 되었을 것이기 때문이다.
네가 여로보암의 길을 따라 행하며 내 백성 이스라엘로 죄를 짓게 하여 그들의 죄로 나를 노하게 하였은즉. 곧 하나님께 그토록 노여움을 일으키는 그 우상숭배의 행습을 자기도 범하고 남에게도 부추긴 것이다.
Out of the dust; out of a low and mean estate. See 1 Samuel 2:8 Psalm 113:7.
Quest: How is Baasha’s exaltation to the kingdom ascribed to God, when he got it by treachery and cruelty? Answ. Though that way or manner of invading the kingdom was from himself, and his own wicked heart; yet the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his decree and providence ordered it, and disposed of all occasions, and of the hearts of all the soldiers and people, so that Baasha should have opportunity of executing God’s judgment upon Nadab; and such success thereupon, that he should get a present and quiet possession of the kingdom. Nay, the very act of Baasha, to wit, the killing of his master Nadab, was an act of Divine justice, foretold and appointed by God, 1 Kings 14:10. And if Baasha had done this in obedience to God’s command, and with a single design to execute God’s vengeance threatened against him, it had been no more a sin than Jehu’s act in killing his master king Jehoram, upon the same account, 2Ki 9. But that Baasha did this merely to gratify his own pride, or covetousness, or malice, this was not from God, but from himself, and therefore is charged upon him as murder here, 1 Kings 16:7.
To provoke me to anger: See Poole "1 Kings 14:9".
Verse 2. - Forasmuch as I exalted thee out of the dust [cf. 1 Kings 14:7; 2 Samuel 7:8; Psalm 78:70. These words assuredly point to a lowly origin. He may well have risen from the ranks], and made thee prince [The original word is used of leaders of various degrees, comprehending even the king: 1 Kings 1:35; 1 Samuel 9:16; 1 Samuel 10:1; cf. Daniel 9:25] over my people Israel [There is no approval implied here of the means by which Baasha had raised himself to the throne. All that is said is that he had been an instrument in God's hands, and owed his throne to God's sanction and ordering. Even his conspiracy and cruelties had been overruled to the furtherance of the Divine purpose], and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger [better vex, one word] with their sins;
(2) Forasmuch as I exalted thee . . .—The prophecy—closely resembling that of Ahijah against Jeroboam—clearly shows that Baasha had a probation, which he neglected; and it seems to be implied in 1Kings 16:7 that his guilt was enhanced by perseverance in the very sins for which, by his hand, so terrible a vengeance had been inflicted.
- I exalted thee out of the dust] This may signify that Baasha was of humble origin; but to be chosen of God and called to the position of a ruler of Israel was great exaltation out of any station.
prince over my people] Though Israel has offended, they are still God’s people. They have rejected His law, but He does not reject them. From the house of Baasha there was expected to come some amendment of the evil ways of Jeroboam.
to provoke me to anger with their sins] For the last three words the LXX. gives ἐν τοῖς ματαίοις αὐτῶν, ‘with their vanities;’ a common form of expression in similar phrases. See below, 1 Kings 16:13.
1 Kings 16:2. Forasmuch as I exalted thee out of the dust — Probably from a mean family in the tribe of Issachar. Perhaps he was but a common soldier, or some very inferior officer in the army which besieged Gibbethon; but, being bold and daring, he formed a conspiracy against Nadab. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife. 1st, He reminds him of the great things God had done for him: 2d, He charges him with high crimes and misdemeanours; and, 3d, He fore-tels the same destruction to come upon his family which he himself had been employed to bring on the family of Jeroboam. And made thee prince over my people Israel — But it may be asked, how Baasha’s exaltation to the kingdom can he ascribed to God, when it is manifest he obtained it by his own treachery and cruelty? To this Mr. Poole replies, that “though the manner of invading the kingdom was from himself and his own wicked heart, yet, the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his decree and providence ordered it, and disposed of all occasions, and of the hearts of all the soldiers, and the people so, that Baasha should have the opportunity of executing God’s judgment upon Nadab, and such success thereon, as should procure him a present and quiet possession of the kingdom.” So that his accession to the kingdom was from the divine decree; but the form and manner of his accession was from himself, from his own ambition and covetousness, which induced him to kill Nadab; and as it was wicked and cruel, it is therefore charged upon him as a wilful murder, 1 Kings 16:7.
1 Kings 16:2. Forasmuch as I exalted thee— It may be asked, how Baasha's exaltation to the kingdom of Israel can be ascribed to God, when it is manifest that he gained it by his own treachery and cruelty? To which it may be replied, that though the manner of invading the kingdom was from himself and his own wicked heart, yet the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his decree and Providence ordered it, and so disposed of all occasions, and of the hearts of all the soldiers and the people, that Baasha should have opportunity to execute his judgments upon Nadab, and such success thereupon, as should procure him an immediate and quiet possession of the kingdom. So that his accession to the kingdom was from the divine decree, though the form and manner of his accession was from himself, from his own ambition and covetousness; and, as it was wicked and cruel, is therefore charged upon him, 1Ki 16:7 as a wilful murder.
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너를 내 백성 위에 군주로 세웠다(Made thee prince over my people) — 곧, 내 섭리의 과정에서 내가 네가 왕이 되도록 용납하였다는 뜻이다. 이는 하나님께서 반역자, 배신자, 살인자를 자기 백성이나 어떤 백성 위에 왕으로 삼으신다는 것이 불가능하기 때문이다. 성경에서 하나님께서는 자기 섭리의 과정에서 행해지도록 허용하시는 그 일들을 친히 행하시는 분으로 늘 묘사된다.