Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 번역 진행
- 4,537 / 4,537
- 원문 언어
- en
학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
현재 주석서
전체 주석서
23개 주석서
전체 항목
307,288
번역 81,431건
라이선스
출처별 표시
출처와 라이선스
주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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.
- 번역 진행
- 19,831 / 19,831
- 원문 언어
- en
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.
- 번역 진행
- 22,781 / 22,781
- 원문 언어
- en
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.
- 번역 진행
- 21,603 / 22,101
- 원문 언어
- en
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.
- 번역 진행
- 12,528 / 30,759
- 원문 언어
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 번역 진행
- 144 / 7,385
- 원문 언어
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 번역 진행
- 0 / 31,092
- 원문 언어
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 번역 진행
- 0 / 25,592
- 원문 언어
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 번역 진행
- 0 / 2,044
- 원문 언어
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 번역 진행
- 0 / 23,497
- 원문 언어
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 번역 진행
- 0 / 27,176
- 원문 언어
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 번역 진행
- 0 / 5,763
- 원문 언어
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 번역 진행
- 0 / 6,935
- 원문 언어
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 번역 진행
- 0 / 7,010
- 원문 언어
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 번역 진행
- 0 / 5,340
- 원문 언어
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 번역 진행
- 0 / 5,643
- 원문 언어
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 번역 진행
- 0 / 14,675
- 원문 언어
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 번역 진행
- 0 / 2,290
- 원문 언어
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 번역 진행
- 0 / 1,144
- 원문 언어
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 번역 진행
- 7 / 3,477
- 원문 언어
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 번역 진행
- 0 / 10,808
- 원문 언어
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 번역 진행
- 0 / 26,397
- 원문 언어
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 번역 진행
- 0 / 1,011
- 원문 언어
- en
그런즉 이와 같이 지금도 — 오늘날 유대인들의 불신앙은 매우 크다. 그러나 복음의 은혜를 받아들인 남은 자, 곧 적지 않은 수가 있다.
은혜로 택하심을 따라 — 그리고 이들은 하나님께서 처음부터 모든 신자를 구원하신 바로 그 방식으로 구원받는다. 그들은 자기 안에 있는 어떤 가치나 탁월함 때문에 선택된 것이 아니라 하나님의 은혜로 선택된다. 그의 선하심을 통해 그들은 그의 교회 안에 한 자리를 가지며, 그의 백성으로 계속 남고, 새 언약의 모든 특권에 대한 권리를 갖도록 선택된다. 은혜의 선택은 단순히 하나님께서 그리스도교 체계를 세상에 보내시고, 그 아래에서 그리스도 예수를 믿는 모든 사람, 그리고 그 외에는 아무도 아닌 사람들을 구원하시려는 은혜로운 계획을 뜻한다. 그러므로 그리스도를 믿는 사람들은 복음의 복을 상속하도록 선택되는 반면, 율법의 행위로 의롭다 하심을 얻으려는 사람들은 배척된다.
Even so then at this present time also,.... In which the apostle lived, the time of preaching the Gospel, the accepted time, the day of salvation, which then was, and also now is; at that time when the Gospel was sent unto the Gentiles, and God took out of them a people for his name; when multitudes of them were converted, and embraced the faith of Christ; and when the Jews in general had rejected the Messiah, killed the Lord Jesus, persecuted his apostles, and contradicted and blasphemed the Gospel; yet still God had made a reserve of some among them, for himself:
there is a remnant; alluding either to Isaiah 10:21, or to the oracle delivered to Elijah, saying, "I have reserved", or "left", &c. 1 Kings 19:18, that as God had reserved for himself, in Elijah's time, a number of persons, who had not gone into the idolatrous worship of Baal, when the greater part of the Israelites did, so he had taken care to make a like reserve in the apostle's time, when the bulk of the Jewish nation had refused the Messiah, and despised his Gospel. This is a further proof, that God had not cast away all the people of the Jews; and that as Elijah was not the only worshipper of the true God in his time, so the apostle was not the only instance of grace among that people now; there was a number of them; the number of the disciples after our Lord's ascension, was an hundred and twenty; upon the first sermon preached by Peter, three thousand were converted, and added to them; after that, they are said to be about five thousand, and still multitudes were added, both of men and women, and a great company of the priests were obedient to the faith; so that before the dispersion of the church at Jerusalem by a persecution, there might be at least such a number called by grace, as God had reserved in Elijah's time; though these, when compared with the generality of the nation, which remained in unbelief, were but a few, and therefore called a "remnant", or a "reserve", as the word may be rendered; for these were a set of men, whom God had reserved and preserved in his Son, and in the covenant of his grace, from everlasting; and had kept a watchful eye over them in time, reserved them in his providence, and saved them to be called; and by calling them, had reserved them by his grace, and preserved them by his power, from the general unbelief, impenitence, blindness, and ignorance, which prevailed over the people of the Jews; which reserve was not owing to their superior goodness, they being in no wise, with respect to nature, birth, and privileges, better than those who were not reserved; nor to the disposition of their minds and wills, their minds and consciences being defiled, and their wills naturally as obstinate and perverse as others; nor to any good works done by them, since works before calling are not properly good, and those after are the fruits of that grace: but this reverse was made,
according to the election of grace; God's choice of these persons before the world was, which is the source and spring of all the blessings of grace, both in time eternity: hence these persons were put into the hands of Christ, secured in an everlasting covenant, took special care of by divine Providence, were called by grace, justified, sanctified, and at last glorified: and this choice is owing to grace, for not men's choice of God's grace, but God's choice, owing to his, own grace, is here meant. The Pelagians would have it, that this election is the choice which man makes of the grace of God: whereas such is the enmity of mans nature, and will against God and his grace, that he would never make choice of that, if the grace of God did not first make choice of him, and lay hold upon him: grace here, does not design the object of the choice, but the cause, spring, and motive of it, which is not any habit or quality in men, as faith and holiness, for these are fruits and effects of electing grace, and so not causes, motives, or conditions of it, but the free love and favour of God in his own heart; and shows the sovereignty and freeness of election, which is no ways depending on the will and works of men, but upon the sovereign good will and pleasure of God.
q.d. As it was in the times of Elias, so it is now;
there is a remnant of the Jews, which God hath graciously elected; therefore their rejection is not total, which was the thing to be proved. Though those that believe are few in respect of those that believe not, as a remnant is but little in respect of the whole piece, yet there are many thousands of them, as James said to Paul, Acts 21:20: Thou seest, brother, how many thousands of Jews there are which believe.
(5, 6) As there was a remnant then, so also is there a remnant now. That there should be so is due not to any human merit on the part of those exempted from the fate of their nation, but to the spontaneous act of the divine grace selecting them from the rest. These two things,” grace” and “works,” really exclude each other.
The Apostle reverts somewhat parenthetically, and because his mind is full of the thought, to his idea of Romans 9:11-16. We have here also a break in the train of argument. After establishing the fact that there is this remnant, the Apostle inquires how there came to be one. The reason was because the mass of the people trusted to their own works instead of relying upon grace; therefore grace deserted them, and they were left to a judicial blindness.
- at this present time] In which the mournful phenomenon of Jewish unbelief occasioned this whole discussion.
there is] Lit. there hath been: it was and still is.
a remnant] a reserve, a leaving. The noun is cognate to the verb “I reserved” in Romans 11:4. This “remnant” at some stages of apostolic history (Acts 6:7; Acts 21:20,) was in itself very numerous. But it was always, no doubt, small comparatively; and it became more and more so the more the distinctive character of the New Kingdom came out, (as in Stephen’s and now in Paul’s teaching,) and the nearer the last crisis of the old order approached.
according to the election of grace] i.e. “on the scale determined by the Divine choice (to faith and salvation), whose only motive and reason is grace—the free favour of Him who chooses out His own.”—See on Romans 8:33.
Remnant (λιμμα). Old word, but only here in N.T., but in papyri also and with this spelling rather than λειμμα. From λειπω, to leave. According to the election of grace (κατ' εκλογην χαριτος). As in Romans 9:6-13. The election is all of God. Verse Romans 11:6 explains it further.
return to '
Romans 11:5. Application of the principle of Romans 11:4 to the present. ὁ νῦν καιρὸς is the present regarded not merely as a date, but as in some sense a crisis. λεῖμμα γέγονεν: a remnant has come to be—this is the fact which has emerged from the general unbelief of Israel. κατʼ ἐκλογὴν χάριτος: on these words the emphasis lies. The existence of the remnant is due to an election of grace, a choice on the part of God the motive of which is to be sought in His unmerited love alone. The idea is the same as in chap. Romans 9:6-13 : but cf. note on Romans 11:4.
이 현재 때에도 - 사도가 기록하던 때에라는 뜻이다. nation의 큰 무리가 거절될 예정이었지만, 그렇다고 모두가 하나님의 favor에서 제외된다는 결론은 따르지 않았다. Elijah 시대에 모든 것이 어둡게 보이고, 한 사람을 제외한 온 nation이 apostate가 된 것처럼 보였지만, 하나님의 true friends의 상당한 수가 있었던 것처럼, Paul 시대에도 nation이 자기 Messiah를 거절했고, 그 결과 한 백성으로서 거절될 예정이었으며, 또 그들이 뛰어나게 wicked하고 corrupt했다 하더라도, 모두가 버림받았다거나 하나님께서 salvation을 베풀기로 purpose하신 어떤 사람이 제외되었다는 결론은 따르지 않았다.
remnant - 남겨지거나 reserve된 것이다. 로마서 9:27. 그는 여기서 의심할 바 없이 그 nation 가운데 참으로 경건하거나 Messiah를 받아들인 부분을 가리킨다.
grace의 election을 따라 - gracious하거나 merciful한 choosing, 또는 election에 의한 것이며, 그들 자신의 어떤 merit에 의한 것이 아니다. Elijah 시대에 어떤 사람들이 idolatry에서 구원받은 것은 하나님께서 그들을 자신을 위하여 reserve하셨기 때문이었던 것처럼, 지금도 어떤 사람들이 지배적인 unbelief에서 구원받은 것은 같은 gracious sovereignty에 의한 것이었다. 사도는 여기서 그 수를 명시하지 않는다. 그러나 Jews 중 많은 사람이 Christians가 됨으로써 구원받았다는 것은 의심할 수 없다. 다만 Messiah를 거절한 multitude, 곧 nation과 비교하면 그것은 remnant에 불과했다. 이와 같이 사도는 하나님의 옛 백성이 모두 버림받은 것도 아니고, 그가 foreknew하신 어떤 사람이 거절된 것도 아님을 보여 준다. 그리고 그가 Jews의 큰 부분이 거절될 것임을 입증했고 infidelity가 널리 퍼져 있었다 하더라도, 여전히 Jews였던 사람들 중 참으로 경건하고 하나님의 favor를 받을 자격이 있는 사람들이 있었다. 또한 그들은 이런 상태를 놀랍게 여겨서는 안 되었다. 그와 평행되는 사례가 그들 자신의 Scriptures에 기록되어 있었기 때문이다. 이 이야기에서 우리는 배울 수 있다.
(1) 많은 사람의 love가 식고 iniquity가 많아지는 것은 전례 없는 일이 아니다.
(2) 이것의 경향은 하나님의 true friends 가운데 깊은 감정과 염려를 일으키는 것이다. 그래서 David는 말한다. "그들이 주의 law를 지키지 아니하므로 내 눈에서 물줄기가 흐르나이다." 시편 119:136. 예레미야 9:1, 누가복음 19:41과 비교하라.
(3) 이런 가장 어두운 때에도 우리는 낙심하지 말아야 한다. 우리가 낙담할 때 생각하는 것보다 세상에는 훨씬 더 많은 true piety가 있을 수 있다. 우리는 하나님 안에서 용기를 얻고, 그가 자기 true friends이거나 eternal life를 베풀기로 purpose하신 자를 결코 버리지 않으실 것이라고 믿어야 한다.
(4) 모두가 corrupt되고 lost되지 않는 것은 하나님께 속한 일이다. 어떤 사람이든 구원받는 것은 오직 grace의 election, 곧 그의 merciful choosing에 빚진 것이다. 그리고 가장 어두운 때에도 그가 자신을 위하여 한 백성을 reserve하셨듯이, 우리는 그가 여전히 넘치는 evil을 맞이하시고 그가 chose하신 자들을 eternal death에서 구원하실 것이라고 믿어야 한다.