Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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
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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
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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
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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.
Therefore; for this great, inhuman, cruel oppression. Thus saith the Lord; the Lord by his prophet declareth what he will do, and adviseth them to consider it, for it is a most manifest retaliation or punishing the offenders, so that every one may see God deals with them, as they dealt with their oppressed neighbours.
Against this family do I devise an evil; they devised, now God will devise; theirs was evil against others, God will devise evil against them; theirs was evil of sin, God’s is an evil of just punishment, against their family, as they devised evil against the family of their poor neighbours. God will bring the Assyrian power upon them.
From which ye shall not remove your necks; they laid snares where open force would not suffice, so that the poor could not get out of their hands, but were impoverished and enslaved; so God will deal with them by the Assyrian, from whose power they shall not escape.
Neither shall ye go haughtily; you have made others hang the head, so shall you now. For this time is evil; you great ones have made it all evil time, evil for sin against me and the innocent, and for cries and griefs to the poor; I will make it an evil time, full of penal calamities and miseries on the whole family or posterity of Jacob.
Verse 3. - The sin shall be followed by its appropriate punishment. As they devised evil, God will devise a penalty. This family. The whole people (Amos 3:1). An evil. A chastisement, a judgment (Amos 3:6). Ye. The prophet suddenly addresses them, the "family." Your necks. He speaks of the calamity as a heavy, galling yoke, from which they should be unable to free themselves (comp. Hosea 10:11). This yoke is their conquest and exile at the hands of foreigners (comp. Jeremiah 27:12). Haughtily. With head erect. Septuagint, ὀρθοί. Their pride shall be brought low. This time is evil; full of calamity, which is announced in the following verses. The words occur in Amos 5:13, but the evil there spoken of is moral (comp. Ephesians 5:16).
(3) I devise an evil.—As they devise evil against their brethren, so am I devising an evil against them: they shall bow their necks under a hostile yoke.
- Therefore, &c.] The ‘devising’ of the dishonest grandees is met by the ‘devising’ of Jehovah; oppression is punished by oppression. Comp. the striking correspondences between sins and their punishments in Isaiah 5.
against this family] The grandees, as the heads and representatives of the nation (Isaiah 9:15), have involved all ranks in a common ruin. Israel is disparagingly called ‘this family’ (instead of ‘my family’). Comp. Isaiah 6:10; Isaiah 28:14; Isaiah 29:13, Jeremiah 8:5; Jeremiah 13:10 (where the phrase is used of Judah), Isaiah 8:6; Isaiah 9:16 (where it seems to refer to the northern kingdom), and Jeremiah 33:24 (where it is applied even to the heathen neighbours of the Jews). Here it evidently refers to the northern and southern kingdoms alike—‘the whole family which I brought up out of the land of Egypt’ (Amos 3:1).
your necks] The ‘evil,’ then, is a foreign yoke; comp. Jeremiah 27:12. They are likened to cattle (as Amos 4:1).
Micah 2:3. Therefore, behold, against this family do I devise evil — As they devise mischief against others, so will I devise an evil against them, as a due punishment for their sin. As they have unjustly deprived others of their inheritances, so a conquering enemy shall dispossess them and carry them into captivity. The word family is equivalent to people, as appears from Jeremiah 1:15. From which ye shall not remove your necks — They laid snares for others, where open force would not suffice, so that the poor could not get out of their hands, but were empoverished and enslaved; and God here threatens that he will deal thus with them by the Assyrians, from whose power they should not be able to defend themselves or to escape. Neither shall ye go haughtily — You have made others hang down their heads, and so shall you now; for this time is evil — You have made it an evil time for sins committed against me, and against the poor and innocent: and I will make it an evil time for calamities and miseries on the whole family of Jacob.
Micah 2:3. For this time is evil— For an evil time shall that be.
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Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time [is] evil.
Behold, against this family do I devise an evil — They had devised iniquity, Micah 2:1 , and now he deviseth their misery. God usually retaliates, and proportions provocation to provocation, Deuteronomy 32:21 , frowardness to frowardness, Psalms 18:26 , contrariety to contrariety, Leviticus 26:18 ; Leviticus 26:21 , and device to device, as here. He loves to pay sinners home in their own coin; and to make them know, by sad experience, and see, that it is an evil thing and bitter to forsake the Lord and his fear, Jeremiah 2:19 . Woe be to that man against whom the Almighty sets himself to devise an evil; such a one shall find, that thought is not free (as that pestilent proverb would make it), either from the notice of God’s holy eye, the censure of his mouth, or the stroke of his hand, see Jeremiah 4:14 ; Jeremiah 6:19 Revelation 2:23 Deuteronomy 29:19 . And this nature itself had some notion of, as appeareth by his censure who judged that Antiochus did therefore die loathsomely, because he had but an intent to burn Diana’s temple (Polybius). Fecit quisque quantum voluit, saith Seneca; and Incesta est, et sine stupro, quae stuprum cupit, saith the same author. Vain thoughts are very sins, and expose men to punishment; these shall either excuse or accuse at the last day, Romans 2:15 . Meanwhile, God is devising what to do to them; he is preparing his bow and making ready his arrows upon the string, even a Tophet of the most tormenting temper will shortly swallow them up, without true and timely repentance.
From which ye shall not remove your necks — It shall so halter and hamper you, that, like "fishes taken in an evil net, and as birds caught in a snare, so shall ye be snared in an evil time, when it falleth suddenly upon you," Ecclesiastes 9:12 , ye shall never be able either to avoid it or to abide it. But as the bird in a gin, the fish on the hook, the more it strives the more it sticks ( Sic laqueos fera, dum iactat, astringit. Sen.); and as the bullock under the yoke, the more he wriggles the more he galls; so shall it be here. Your fair necks, that would not bear the easy yoke of God’s obedience, shall be ridden on by the enemy and bound to your two furrows, Hosea 10:10-11 ; yea, a yoke of iron shall be put upon thee, until thou be destroyed, Deuteronomy 28:48 .
Neither shall ye go haughtily — Heb. Romah; and hence haply Roma had its surname, from its height and haughtiness; according to that of the poet (Virg. Aeneid. I),
“ atque altae moenia Romae. ”
The meaning here is, God would deject and darken them, so as that they shall utterly lose their former renown and splendour. He will thrust them down, as it were, with a thump on the back, and there hold them. See Ezekiel 21:26-27 ; the scene shall be changed, and the haughty abased.
For this time is evil — Both sinfully and penally evil. The apostle seemeth to allude to this text when he saith, "Redeem the time, because the days are evil"; and "Sufficient to the day is the evil thereof" ( κακια , i.e. κακωσις ), that is, the misery of it, saith Christ, Matthew 6:34 . And again, Those very days shall be affliction, θλιψις (so the Greek text hath it), Mark 13:19 , as if the time were turned into affliction; because of that evil, that only evil, without mixture of mercy, Ezekiel 7:5 , here foretold, and therefore foretold that it might have been prevented, ideo minatur Deus ut non puniat.
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