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
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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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아직 번역이 없습니다.
아직 번역이 없습니다.
But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
He answered and said unto them — He shapes them an answer by way of recrimination ( αντδγκλημα ); which is a singular means of conviction to the adversary, but hard to be done by us without some mixture of bitterness, such as was that in David to Michal,2 Samuel 6:21; 2 Samuel 6:21 .
Transgress the commandment of God by your tradition — God’s commands should be kept as the apple of the eye,Proverbs 7:2; Proverbs 7:2 . They are broken by omissions, commissions, and failings in the manner; like as a man may miss the mark by shooting short, or beyond, or wide. These Pharisees, as those Athenians of old (whereas they had most excellent laws, but most lawless natures), chose rather to live by their lusts than by their laws. Athenienses cum haberent aequissima iura, sed iniquisima ingenia, moribus suis quam legibus, uti malunt. Valer. Max. They had many traditions and unwritten verities, pretended to be invented and prescribed them by their elders, that by the observation thereof they might be the better enabled to keep God’s commandments. These traditions they styled Mashlamnathoth, completions or perfections; because thereby they conceited that the written law was made more complete and perfect. And say not the Papists as much of their traditions? Buxtorf. Tiber.
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- 하나님이 명하여 이르시되, 네 부모를 공경하라 하셨으니(신 5:16), 또 아버지나 어머니를 저주하는 자는 반드시 죽임을 당하리라 하셨다(출 21:17).
하나님이 명령하여 ... - 곧 다섯째 계명 출 20:12와 출 21:17에서 그렇게 명령하셨다는 뜻이다. “공경하다”는 순종하고, 경외하며, 친절하게 말하고, 좋게 말하고 생각하는 것이다. “저주하다”는 불순종하고, 불경하게 대하며, 욕하고, 나쁘게 말하고, 마음으로 악하게 생각하며, 부모에게 어떤 악을 꾀하거나 행하는 것이다. 이 모든 것이 원어에 포함되어 있다.
반드시 죽임을 당하리라 - 이것은 히브리식 표현으로, “그는 반드시 죽어야 한다”고 말하는 것과 같다. 유대 율법은 이 죄를 죽음으로 처벌했다. 부모를 공경하고 순종해야 하는 이 의무가 바로 그리스도께서 그들이 자기 전통으로 어겼다고 말씀하신 것이었다. 그분은 이제 그것이 어떤 방식으로 이루어졌는지를 진술하신다.
네 부모를 공경하라 — 이 낱말은 유대인들 가운데서 아주 넓은 뜻으로 받아들여졌다. 그것은 존경과 복종만을 뜻한 것이 아니라, 사람을 돌보는 것과 그를 먹이고 붙들어 주는 것과 그를 넉넉하게 하는 것까지 뜻하였다. 민수기 22:17, 사사기 13:17, 디모데전서 5:17을 보라. 그리고 부모에 관한 한 이것이 율법의 뜻이었다는 것은 신명기 27:16을 보라. 또 출애굽기 20:12의 주석을 보라.
For God commanded, saying,.... That he might not be thought to suggest this without any foundation, he gives them an instance, wherein a command of God was transgressed, by the observance of their tradition: the command he refers to, stands in Exodus 20:12 and is this;
Honour thy father and mother. This was a plain command of God, written with his own hand, and delivered by Moses to them; it was of a moral nature, and of eternal obligation: and to be understood, not merely of that high esteem parents are to be had in by their children, and of the respectful language and gesture to be used towards them, and of the cheerful obedience to be yielded to them; but also of honouring them with their substance, feeding, clothing, and supplying them with the necessaries of life, when they stand in need thereof; which is but their reasonable service, for all the care, expense, and trouble they have been at, in bringing them up in the world: nor did the Jews deny this to be the duty of children to their parents, and own it to be the sense of the commandment: they say (p), that this is the weightiest commandment among the weighty ones, even this, the honouring of father and mother; and ask,
"What is this honour? To which is replied, he must give him food, drink, and clothing; buckle his shoes, and lead him in, and bring him out.''
They indeed laid down this as a rule, and it seems a very equitable one (q); that,
"when a man's father has any money, or substance, he must be supported out of that; but if he has none, he must support him out of his own.''
But then, as will be seen hereafter, they made void this command of God, and their own explications of it, by some other tradition. Moreover, Christ observes, that it is said, Exodus 21:17
And he that curseth father or mother, let him die the death; temporal and eternal: and which is a positive command of God, made as a fence for the former; and is to be understood, not only of giving abusive language to parents, but of slighting, as the Hebrew word signifies, and neglecting them, taking no notice of them, when needy and in distress, to supply their wants. Now these commands of God, Christ shows the Jews transgressed by their tradition, as appears from the following verses.
(p) T. Hieros. Kiddushin, fol. 61. 2.((q) Piske Toseph. ad T. Bab. Kiddushin, art. 61.
Matthew 15:3. Καί] also, implies a comparison between the ὑμεῖς and οἱ μαθηταί σου; that is to say, the παραβαίνειν is acknowledged to be true of both parties, the only difference being in the matters in which the transgression is exemplified. Klotz, ad Devar. p. 636.
διὰ τ. παράδ. ὑμ.] which you observe. Notice how the one question is met with another in the same style, thereby rendering the reductio ad absurdum only the more telling. Luther appropriately remarks that “He places one wedge against the other, and therewith drives the first back.”