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
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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
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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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이 장에는 선지자를 위한 더 구체적인 지시가 담겨 있다. 먼저 그의 직무 임명을 되풀이한다(에스겔 3:1-3). 이어 에스겔은 지금 자신의 사명이 오직 이스라엘 족속을 향한 것임을 듣는다(에스겔 3:4-6). 동포들이 그의 말에 거의 주의를 기울이지 않을 것이라는 사실도 듣는다(에스겔 3:7). 그러나 그는 그처럼 크게 낙심할 일이 있어도 직무를 꾸준히 수행해야 했다. 순종하지 않고 거슬러 말하는 백성에게 하나님의 모든 뜻을 두려움 없이 선포할 수 있도록 특별한 용기와 담대함도 부여받는다(에스겔 3:8-11). 뒤이어 선지자는 그룹들과 바퀴들을 움직인 영, 그리고 자신에게 예언의 은사를 주신 영에 의해 이웃에 있는 동포들의 거주지로 옮겨진다. 그는 거기서 놀라움에 압도된 채 칠 일을 머문다(에스겔 3:12-15). 그다음에는 직무에 충성하는 일이 지닌 두려운 중요성에 관해 경고를 받는다(에스겔 3:16-21). 하나님의 임재가 눈에 보이게 나타나는 것을 받도록 들로 나가라는 명령도 받는다(에스겔 3:22). 그리고 첫 장에서 묘사된 가장 장엄한 상징들의 환상을 다시 누린다. 그 상징들은 이스라엘 하나님의 영광스러운 위엄을 어느 정도 나타냈다(에스겔 3:23). 하나님의 영광이 나타난 다른 사례들로 이사야 6:1-13, 다니엘 10:5-19, 요한계시록 1:10-16과 4:1-11도 보라. 이 모든 현현에는 매우 비슷한 형상들이 얼마씩 나타난다. 마지막으로 선지자는 앞으로 어떻게 행할지에 관한 지시를 받는다(에스겔 3:24-27).
INTRODUCTION TO Ezekiel 3
This chapter contains a further account of the prophet's call and mission; of his preparation of him for is work; of, the persons to whom he was sent; of what happened to him upon this; of the nature of his office, and the work of it; and of what followed upon the renewal of his call. His further preparation for prophesying is in Ezekiel 3:1; where he is bid to eat the roll showed him, which he did, and found it in his mouth as honey for sweetness; and then he receives fresh orders to go to the people of Israel, and prophesy to them, Ezekiel 3:4; and, that he might not be discouraged, an account is given beforehand of the people to whom he was sent; of their language, behaviour, and disposition; by which he could not expect success, Ezekiel 3:5; and, for his further encouragement, strength, boldness, resolution, firmness, and presence of mind, are promised him, Ezekiel 3:8; also a revelation of mere things to him; all which he should hear, receive, and speak, whether the people would attend to them or not; which ought to be no discouragement to him, since it was not regarded by the Lord, Ezekiel 3:10; then follows an account of his being lifted up by the Spirit from the earth, when he heard a voice, which is described by the manner and matter of it; and a noise, both of the living creature's wings, and of the wheels he had seen in a former vision, Ezekiel 3:12; and next of his being carried away by the same Spirit; and of the condition he was in, in his own spirit, as he went; and of the strength he received from the Lord; and of the place to which he, was carried; and his state and circumstances, and time of continuance there, Ezekiel 3:14; where, after a time mentioned, he has a fresh call to his office, under the character of a watchman, whose business was to hear Christ's words, and warn the house of Israel from him; and who are distinguished into wicked and righteous; and whom the prophet was to warn at his own peril, Ezekiel 3:16; and the chapter is concluded with a narration of various events which befell the prophet; he is bid by the Lord to go into the plain, which he did, and there saw the glory of the Lord, as he had before seen it at the river Chebar; which so affected him, that he fell upon his face, Ezekiel 3:22; the spirit entered into him, let him on his feet, and spake with him; ordered him what he should do himself, that he should shut himself up in his house, Ezekiel 3:24; informed him what the people would do to him; bind him with bands, that he should not come forth, Ezekiel 3:25; and what Christ would do to him; strike him dumb in judgment to the people, that he might not be a reprover of them, Ezekiel 3:26; but he is told that, when the Lord spoke to him; his mouth should be opened, and he should declare what was said to him, Ezekiel 3:27.
III.
The division between this and the preceding chapter is unfortunate; both should be read as one continuous passage. What is symbolically described in the last verses of Ezekiel 2 and the first of Ezekiel 3 is expressed plainly in Ezekiel 3:10-11.
EXCURSUS A (at end of Ezekiel 3): ON THE FIGURATIVE LANGUAGE AND SYMBOLICAL ACTIONS OF EZEKIEL.
At this point, when the prophet has been fully commissioned for his work, and his actual prophecies begin, it may be well to consider their general character, especially as the very next chapter brings us at once into the midst of symbolical action. That much of Ezekiel’s language is figurative, and that some of the actions he records were done in vision only, it is impossible to doubt. Thus, for example, in Ezekiel 24:6 the prophet is told to “bring it (the city) out piece by piece,” and then to set it upon the coals (Ezekiel 3:11), which of course could only have been done mentally or symbolically, and that it was the former is plain from Ezekiel 3:3. In Ezekiel 21:19, the appointing of two ways, from which the king of Babylon was to choose, could not have been literally done; and there are many like passages, in which it is plain that the prophet has merely expressed in concrete figures (thus giving them vividness and force) the ideas he wished to convey. On the other hand, there are passages in which a symbolical use is made of events and acts which are evidently to be taken in a literal sense. Thus in Ezekiel 24:16-24, it would be impossible to understand the sudden death of Ezekiel’s wife and the prohibition of mourning for her as otherwise than strictly literal, and yet he is directed to make important symbolical use of them. What has been said of actions applies equally to prophecies. There is in them also the same mingling of the literal and the symbolical, the same intense disposition to embody every thought in some concrete form.
How then, it may be asked, is the literal to be distinguished from the figurative, whether in language or in act? It may not always be possible to do so in regard to every detail; to be absolutely certain whether the binding of Ezekiel 3:25, for instance, was only a figurative expression or a symbolical act, although, in this case, we believe the former to be the true explanation. But the details of the application are comparatively unimportant; and sometimes there may well be a difference of opinion in regard to them. The literal and the figurative blend together, and pass the one into the other, in the prophet’s teaching of these spiritual infants, as children often carry on their tales partly by sensible images and partly by pure imagination. In fact, this is often a necessity in the teaching of things which lie partly above human comprehension, as may be seen, for instance, in our Lord’s description of the end of the world, and in many other passages. No serious harm can come of occasionally understanding literally that which was meant figuratively, provided it contains no internal marks of its figurative character. In the chapter which immediately follows there has always been a difference of opinion whether the prophet actually performed the symbolic actions recorded, or whether they were only mentally done, and then related. The latter seems almost the necessary interpretation, for several reasons: the mere lying upon one side for 390 days, so bound that he could not move, if not an impossibility, is extremely unlikely; it is also inconsistent with the command for the preparation of his food during the same time; the amount of food allowed, though sufficient to sustain life, would have led to great emaciation; the preparation of the food itself would have been, in the eyes of the law, abominable; and although this is very effective as a vision, it would have been exceedingly strange as a reality; the tile seems quite insufficient in size for all the uses to which it is put; and, finally, the time of 430 days in all is scarcely possible. From the fifth day of the fourth month in the fifth year (Ezekiel 1:1-2), to the fifth day of the sixth month of the sixth year (Ezekiel 8:1), according to the length of either the Jewish or Chaldean year, would have been 420 days only, and at least eight days of this had already passed. There is, then, too little time by eighteen days, and even if we were to suppose that this was the year for an intercalary month (of which there is no evidence), it would yet leave but twelve intervening days for the two important prophecies of Ezekiel 6, 7. Still there has been a difference of opinion here, and it is not of much consequence in itself. The important point is to recognise the general habit of the prophet’s mind; for there can be no satisfactory interpretation of his writings without a full appreciation of his readiness to clothe his thoughts in concrete forms, whether those forms were sensible realities or only the creations of his own mind.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 3:1-27.
에스겔 3:1-27은 두루마리를 먹고 포로들에게 가도록 위임받는 장면이다. 하나님의 사자는 다른 이에게 말하기 전에 먼저 하나님의 진리를 자기 안에 받아들여야 한다. 상징 행동은 실제 행동으로 보이거나 환상 속에서 행해져, 메시지를 더 생생하고 인상적으로 전달한다.
앞에서는 직접적인 위임이 주어졌으나 이제는 상징적 행동이 나온다. 요한도 동일한 환상을 본다(요한계시록 10:8 이하). 그러나 거기에서는 여기에서 추론에 맡겨진 것, 곧 "먹은즉 배에서는 쓰게 되었다"는 사실이 명시적으로 표현되어 있다. 입에서의 단맛은 주의 사자가 되는 것이 좋은 일임을 나타내며(난외 참조 구절과 비교하라), 그에 따르는 쓴맛은 그 위임이 많은 슬픔을 동반함을 나타낸다.
이 두루마리를 먹고 가서 말하라 - 이 일은 환상 중에 일어났을 것이나 그 의미는 분명하다. 내 말씀을 받아 영혼에 들어가게 하라. 그것을 소화하여 네 양식으로 삼고, 하늘에 계신 네 아버지의 뜻을 행하는 일을 네 음식과 음료로 삼으라는 뜻이다.
Moreover he said unto me,.... The same glorious Person who had been speaking all along in the preceding chapter; and who was seen by the prophet on a sapphire throne, and described in Ezekiel 1:26; the first fifteen verses of this chapter are by Junius and Tremellius made a part of the second:
son of man, eat that thou findest; not anything, but what he found in the hand sent unto him; wherefore the Targum is,
"son of man, receive what is given thee;''
which was the roll, as follows:
eat this roll; not literally, but figuratively, as John is bid to eat the little book, Revelation 10:9; that is, read it, meditate upon the things contained therein; and digest them, that he might be able to impart them, and make them known to others: it is explained in Ezekiel 3:10; by hearing and receiving the words of the prophecy; and so the Targum,
"receive what is written in this roll;''
this is to eat it; as great readers of books are called "helluones librorum", eaters of books, gluttons at them; read them greedily, deeply meditate upon what is in them, and thoroughly digest them; so it becomes all good men to eat the word, to mix it with faith, to receive it in the love of it, and constantly meditate on it, Psalm 1:1; and especially ministers of the Gospel, 1 Thessalonians 4:15;
and go, speak unto the house of Israel; or, as the Targum,
"go, and prophesy to the house of Israel;''
for by eating the roll, in the sense given, he was fit for it; and when ministers of the word have read, and thought of, and digested the truths of the Gospel themselves, then they are prepared to go and enter upon their work, and feed others with knowledge and understanding.
이 장에는 하나님이 선지자를 부르신 일을 수행하도록 그를 더욱 준비시키는 과정이 기록되어 있다. I. 앞 장 끝에서 받은 두루마리를 먹는다(겔 3:1-3). II. 앞 장과 같은 취지의 지시와 격려를 더 받는다(겔 3:4-11). III. 강력한 감동에 이끌려 자기 말을 들을 사람들에게 간다(겔 3:12-15). IV. 파수꾼의 비유를 통하여 선지자의 직무와 일을 더 자세히 설명받는다(겔 3:16-21). V. 하나님이 뜻하시는 대로 선지자의 말할 자유가 제한되었다가 회복된다(겔 3:22-27).