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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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
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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MacLaren's Expositions of Holy Scripture
John'S Doubts Of Jesus, And Jesus' Praise Of John
아직 번역이 없습니다.
오실 그이가 당신이니이까? - 곧, 당신이 메시아, 또는 그리스도이십니까라는 뜻이다. 유대인들은 구주를 기대했다. 그분의 오심은 오래전부터 예언되어 있었다, 창세기 49:10; 이사야 9:1-6; 이사야 11:1-5; 이사야 35:4-6; 이사야 53:1-12; 다니엘 9:24-27. 또한 요한복음 6:14를 보라. 신명기 18:18-19와 비교하라. 그러므로 보통 말로 그분은 익숙하게 "오실 그이"로 묘사되었다. 누가는 여기 누가복음 7:21에서, 사자들이 그분께 왔을 때 예수께서 "많은 사람의 병과 고통과 악한 영을 고치셨다"고 덧붙인다. 그러므로 요한의 질문에 대한 답은 준비되어 있었다.
오실 그이가 당신이오니이까 — Ο ερχομενος 곧 「오시는 이」는 메시아의 고유한 이름이었던 것으로 보이며, 구원하거나 건지신다는 뜻이 여기에 필연적으로 함축되어 있다. 누가복음 7:19의 주석을 보라.
여기에서 요한을 두고 하신 말씀에는 얼마간의 난점이 있다. 어떤 이들은 그가 우리 주의 신적 사명을 전혀 알지 못하였고 다만 자기가 알고자 하여 사람을 보냈다고 여겼다. 그러나 이는 그 자신의 선언과 결코 부합하지 않는다. 누가복음 3:15 이하, 요한복음 1:15, 요한복음 1:26, 요한복음 1:33, 요한복음 3:28 이하를 보라. 또 어떤 이들은 그가 오직 자기 제자들을 가르치려고 이 말을 전하게 하였다고 본다. 곧 자기의 마지막이 가까워 오는 것을 보고, 그들이 예수께서 메시아이심을 가장 온전히 확신하여 그에게 속하게 되기를 원하였다는 것이다.
셋째 견해는 앞의 두 견해 사이에서 중도를 취한다. 곧 요한이 처음에는 예수께서 그리스도이심을 온전히 확신하였으나, 그가 유대 땅에 세속적인 나라를 세우시리라는 얼마간의 기대를 품고서 그 일이 속히 일어날 것인지 알고자 하였다는 것이다. 요한이 오랜 옥살이로 말미암아 이제 그 나라에 관하여 의심을 품기 시작하였고 그 의심이 그의 마음을 어지럽히고 괴롭혔다는 것은 매우 있음직한 일이다. 그리하여 그는 그것을 단번에 없애는 가장 합당한 길을 취하였으니, 곧 그리스도 자신께 여쭙는 것이었다.
그의 제자 중 두 사람을 — δυο 곧 「둘」 대신에, 여러 훌륭한 사본들과 시리아역과 아르메니아어 역본과 고트어역과 이탈라 역본 한 사본은 δια 곧 「…로 말미암아」로 읽는다. 곧 그가 자기 제자들을 통하여 보냈다는 것이다.
And said unto him,.... By the disciples he sent; this was the message they came with, and this the question they were to ask, and did,
art thou he that should come? A "periphrasis" of the Messiah, well known to the Jews; for he had been spoken of frequently in the prophecies of the Old Testament, as the Shiloh, the Redeemer, the Prophet, and King that should come; particularly, by this circumlocution, reference seems to be had to Habakkuk 2:3. "It shall surely come", , which may be rendered, "for he that cometh", or "is to come, shall come". So that the question in plain terms is, whether he was the Messiah? John could not be ignorant of this, who had seen the Spirit of God descending on him at his baptism, heard a voice from heaven, declaring him the Son of God; and had so often pointed him out to others, and had borne frequent testimonies that he was the Lamb of God, and bridegroom of his church: wherefore this question was put, not upon his own account, but his disciples, that they might have from the mouth of Christ a full and satisfactory answer, which would remove all their doubts and scruples, and attach them to Christ, now he was about to die, and leave them, than which nothing was more desirable to him. Though some have thought, that John's faith was somewhat slackened; and through his long imprisonment, he began to doubt whether he was the Messiah or not: and others have been of opinion, as particularly Dr. Lightfoot, that the reason of this message was, neither the ignorance and unbelief of John, or his disciples; but that John, with the rest of the Jews, having a notion of a temporal kingdom, and hearing of the mighty works of Christ, wonders that he himself was not delivered out of prison by him, grows impatient upon it, and asks, if he was the Messiah? And if he was, why did he suffer his forerunner and chief minister to lie in prison?
or do we look for another, to release me, and set up this kingdom?
Ver. 2,3. The instance of this text alone is enough to convince the observing reader of holy writ, that the evangelists do not set down all things in that order as they were done. We have heard nothing before of John’s being cast into prison in this gospel, nor do we hear any thing here of the story of it, till Matthew 14:6, when our evangelist occasionally relates it something largely. He here tells us of something done during his imprisonment, viz. his sending two of his disciples to Christ, to be satisfied whether he was the promised Messias, or they must look for another. Luke reports the same thing, Luke 7:19. Could he that was sent before Christ to prepare his way, and that had baptized him, and seen the Spirit descending on him, and heard the voice from heaven, saying, This is my beloved Son, in whom I am well pleased, and who had showed Christ to his disciples, John 1:29-31, &c., doubt whether he was the Messiah? Undoubtedly no; but John saw how some of his disciples, either envying for his sake, as John 3:26, or else inclinable to the common error of the Jews about the Messiah, were something shaken with the clamours of the scribes and Pharisees (who were far more favourable to John than to Christ). That they might be satisfied from their own sight of the works of Christ, he a little before his death sendeth them to Christ on this errand,
Art thou he who should come (in the Greek, who is coming)? Which lets us know the full expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfied whether Christ was he.
Verse 3. - And said unto him. The question was brought from John; the answer is sent back to him (ver. 4). This points to the cause of the question lying ultimately, not with his disciples, but with himself. Although John might justly fear that they would follow him rather than Jesus (cf. Matthew 9:14, note), yet he seems to have made this inquiry for his own sake. He who stood on the Jewish side of the threshold of the kingdom (ver. 11) did not understand the methods by which the King was acting, and thus his faith was tried (comp. Tertullian, 'Adv. Marc.,' 4:18). In this he recalls his great prototype, whose plans seemed to have failed and his boldness to have done no good (1 Kings 19:13, 14). To both the answer implied that success was assured to quiet spiritual work. Art thou (emphatic) he that should come? he that cometh (Revised Version); ὁ ἐρχόμενος (comp. Matthew 3:11, note). The title was probably derived from Psalm 118:26, and would become the more known from the LXX. of Habakkuk 2:3 (comp. Hebrews 10:37), and perhaps also from a directly Messianic interpretation of Genesis 49:10. Or do we look for. The word (προσδοκῶμεν) contains no thought of looking about for, but only of earnest expectation. Another? Ἕτερον, and so in Luke 7:19; but ἄλλον in Luke 7:20 (where, however, Westcott and Heft margin reads ἕτερον). Observe that in both records the evangelist's own summary of John's message speaks of a difference in kind, but that in the form given by the messengers (Luke 7:20) it is only a matter of a second person coming (comp. Galatians 1:6, 7; 1 Corinthians 12:8, etc.; 1 Corinthians 15:39, etc.). John's disciples, that is to say, are represented as failing to catch the point of their master's question whether he must look, after all, for a Messiah who acts differently from the way in which Jesus acts.
(3) Art thou he that should come?—There are no adequate grounds for assuming, as some have done, that the Baptist sent the disciples only to remove heir doubts. The question comes from him; the answer is sent to him. No difficulty in conceiving how the doubt which the question seems to imply could enter into the mind of the Baptist after the testimony which he had borne and that which he had heard, can warrant us in doing violence to what would seem to be the plain meaning of the history. And the meaning of the question is not far to seek. The sickness of deferred hope turns the full assurance of faith into something like despair. So of old Jeremiah had complained, in the bitterness of his spirit, that Jehovah had deceived him (Jeremiah 20:7). So now the Baptist, as week after week passed without the appearance of the kingdom as he expected it to appear, felt as if the King was deserting the forerunner and herald of His kingdom. The very wonders of which he heard made the feeling more grievous, for they seemed to give proof of the power, and to leave him to the conclusion that the will was wanting. And so he sends his disciples with the question, which is one of impatience rather than doubt, “Art Thou the coming One of whom the prophets spoke” (Psalm 40:7; Psalm 118:26; Malachi 3:1)? but if so, why tarry the wheels of Thy chariot? Are we still to look for another and a different Christ?”
- he that should come] Literally, He that cometh. One of the designations of the Messiah; in every age the prophet said “He cometh.”
It is often disputed whether John sent this message (1) from a sense of hope deferred and despondency in his own soul; he would ask himself: (a) Is this the Christ whom I knew and whom I baptized? (b) Are these works of which I hear, the works of the promised Messiah? or (2) to confirm the faith of his disciples, or (3) to induce Jesus to make a public profession of His Messiahship. (1) The first motive is the most natural and the most instructive. In the weariness and misery of the prison the faith of the strongest fails for a moment. It is not doubt, but faith wavering: “Lord, I believe; help Thou mine unbelief.” (2) The second has been suggested and found support rather from the wish to uphold the consistency of the Baptist’s character than because it is the clearest inference from the text. (3) The third motive would have been hardly less derogatory to John’s faith than the first. And would not our Lord’s rebuke Matthew 11:6 have taken a different form, as when He said to Mary, “Mine hour is not yet come”?