Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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
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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
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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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- for his good to edification] These words taken together perfectly define the principle of Christian complaisance. Cp. 1 Corinthians 10:33, and contrast Galatians 1:10, where St Paul treats the case of radically false doctrine, not, as here, a question of secondary practice.—“Edification:”—see on Romans 14:19. The Christian’s aim in “pleasing his neighbour” was to be the harmony, advance, and strength, of the “blessed company of the faithful” as a united aggregate.
For that which is good (εις το αγαθον). "For the good." As in Romans 14:16; Romans 14:19. Not to please men just for popular favours, but for their benefit.
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Romans 15:2. τῷ πλησίον ἀρεσκέτω: this rule is qualified by εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν. Without such qualification it is “men-pleasing” (Galatians 1:10) and inconsistent with fidelity to Christ. Cf. 1 Corinthians 10:33, where Paul presents himself as an example of the conduct he here commends. For εἰς and πρὸς in this verse cf. chap. Romans 3:25 f. According to Gifford εἰς marks the “aim”—the advantage or benefit of our neighbour—and πρὸς the standard of reference; the only “good” for a Christian is to be “built up” in his Christian character.
Romans 15:2. After ἕκαστος Elz. has γάρ, against decisive witnesses.
Romans 15:4. Instead of the second προεγράφη, B C D E F G א*, 67** 80, most VSS., and several Fathers have ἐγράφη. Approved by Griesb., adopted by Lachm., Tisch., Fritzsche. Rightly; the compound is an intentional or mechanical repetition.
Not so strongly attested (though by A B C* L א) is the διά repeated before τῆς παρακλ. in Griesb., Lachm., Tisch. 8, which, since the article again follows, became easily added.
Romans 15:7. ὑμᾶς] Elz.: ἡμᾶς, against A C D** E F G L א, min., most VSS., and several Fathers. A correct gloss, indicating the reference of ὑμᾶς to the Jewish and Gentile Christians.
Romans 15:8. γάρ] approved by Griesb., adopted also by Lachm. and Tisch. But Elz. and Fritzsche have δέ; against which the evidence is decisive. Moreover, λέγω δέ is the customary form with Paul for more precise explanation, and hence also slipped in here.
γεγενῆσθαι) Lachm: γενέσθαι, according to B C* D* F G, Arm. Ath. But how readily one of the two syllables ΓΕ might be passed over, and then the familiar (comp. also Galatians 4:4) γενέσθαι would be produced!
Romans 15:11. After πάλιν Lachm. has λέγει, according to B D E F G, 1, and several VSS.; manifestly an addition in accordance with Romans 15:10.
ἐπαινέσατε] Lachm. and Tisch.: ἐπαινεσάτωσαν, according to A B C D E א, 39, Chrys. ms. Dam. Both readings are also found in the LXX., and may be borrowed thence. The circumstance that after αἰνεῖτε the form ἐπαινέσατε, as more conformable, readily offered itself, speaks in favour of ἐπαινεσάτωσαν.
Romans 15:15. ἀδελφοί] is wanting indeed in A B C א*, Copt. Aeth. Cyr. Chrys. Ruf. Aug. (omitted by Lachm. and Tisch. 8), and stands in 3, 108, after μέρους; but why should it have been added? On the other hand, its omission was readily suggested, since it had just appeared for the first time in Romans 15:14, and since it seemed simply to stand in the way of the connection of ἀπὸ μέρ.; hence also that transposition in 3, 108.
Romans 15:17. καύχησιν] Rightly Lachm. and Tisch.: τὴν καύχησιν. The reference of the preponderantly attested article was not understood.
Romans 15:19. ἁγίου] So A C D E F G, min., and most VSS. and Fathers. Adopted also by Griesb., Lachm., and Scholz. But Elz. (so also Matth., Fritzsche, Tisch. 8), in accordance with א and D** LP, most min., Syr. Chrys., and others, has Θεοῦ. In B, Pel. Vigil, there is merely πνεύματος. So Tisch. 7. Since there is absolutely no reason why ἁγ. or Θεοῦ should have been omitted or altered, probably the simple πνεύματος is the original, which was only variously glossed by ἁγ. and Θεοῦ.
Romans 15:20. φιλοτιμούμενον] Lachm.: φιλοτιμοῦμαι, according to B D* F G P. To facilitate the construction.
Romans 15:22. τὰ πολλά] B D E F G: πολλάκις, so Lachm. An interpretation in accordance with Romans 1:13.
Romans 15:23. πολλῶν] Tisch. 7 : ἱκανῶν, according to B C, 37, 59, 71, Dam. A modifying gloss, according to an expression peculiarly well known from the book of Acts.
Romans 15:24. After Σπανίαν Elz. and Tisch. 7 have ἐλεύσομαι πρὸς ὑμᾶς, which is omitted by Griesb., Lachm., and Tisch 8. A contrast to Romans 15:22, written at the side, and then introduced, but rejected by all uncials except L א**, and by all VSS. except Syr. p.; attested, however, among the Fathers by Theodoret, Theophylact, and Oecumenius, and preserved in nearly all the cursives. This old interpolation occasioned the insertion of an illustrative γάρ after ἐλπίζω (so Elz., Tisch., and also Lachm.), the presence of which also in principal witnesses (as A B C א), in which ἐλεύς. πρ. ὑμ. is wanting, does not point to the originality of these words, but only to a very early addition and diffusion of them, so that in fact those witnesses represent only a half-completed critical restoration of the original text, whilst those which omit both (as F G) still contain the original text or a complete purification of the text.
Instead of ὑφʼ ὑμῶν, Lachm. and Tisch. 7 have ὑφʼ ὑμῶν, according to D E F G, min., which presents itself as genuine, and is explained by ὑφʼ ὑμῶν on account of the passive. B has ἀπὸ ὑμῶν.
Romans 15:29. Χριστοῦ] Elz.: τοῦ εὐαγγελίου τοῦ X., against decisive evidence. A gloss.
Romans 15:31. διακονία] Lachm: δωροφορία, according to B D* F G, which, however, Paul, considering the delicacy of designation here throughout observed, can hardly have written; it appears to be an explanation.
The repetition of ἵνα before ἡ διακ. (in Elz.) is, according to A B C D* F G א*, 80, justly also omitted by Lachm. and Tisch.
Instead of ἡ εἰς Lachm. has ἡ ἐν, according to B D* F G, 213. Both prepositions are suitable to the sense; but the omission of the article in the majority of witnesses enables us to perceive how ἡ ἐν arose. This omission, namely, carried with it the alteration of εἰς into ἐν (66, Chrys. really have merely ἐν), and then ἡ ἐν arose through an only partial critical restoration.
Romans 15:32. ἔλθω] A C א*, Copt. Arm. Ruf.: ἔλθων with omission of the subsequent καί. Too weakly supported; an emendation of style, yet adopted by Tisch. 8.
Instead of Θεοῦ, B has κυρίου Ἰησοῦ (so Lachm); D E F G, It.: Χριστοῦ Ἰησοῦ; א*: Ἰησοῦ Χρ. But the apostle never says διὰ θελήμ. Χριστοῦ, but always τ. θ Θεοῦ (comp. Romans 1:10; 1 Corinthians 1:1; 2 Corinthians 1:1; 2 Corinthians 8:5, et al .), as throughout he uses θελήμα constantly of God , when there is mention of His omnipotence or gracious will; where said of Christ, the θελήμα is for him only the moral will (Ephesians 5:17). Hence those readings are to be regarded as unsuitable glosses after Romans 15:29-30.
καὶ συναναπ. ὑμῖν] has been omitted by Lachm. on the authority of B only, in which he is followed by Buttmann. From Romans 1:12 συμπαρακληθῆναι would have been employed as an addition, and not συναναπ.; D E have ἀναψύξω μεθʼ ὑμῶν (2 Timothy 1:16).
Romans 15:33. The omission of the ἀμήν (bracketed by Lachm.) is too weakly attested.
Romans 15:2. εἰς τὸ ἀγαθ.] for his benefit. Comp. 1 Corinthians 10:33; 1 Thessalonians 2:4. A more special definition thereof is πρὸς οἰκοδομήν, in order to build up, to produce Christian perfection (in him). See on Romans 14:19. According to Fritzsche, εἰς τὸ ἀγαθ. is in respect of what is good, whereby immoral men-pleasing is excluded. But its exclusion is understood of itself, and is also implied in πρὸς οἰκοδομήν. On the interchange of εἰς and πρός, comp. Romans 3:25-26.
아직 번역이 없습니다.
Let every one of us please his neighbour for his good to edification.
Please his neighbour — Though he cross himself: this is true Christian love, and driven almost out of the world by sinful self-love, which causeth men to dislike those things in others that they favour and flatter in themselves.
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Romans 15:2
Let each one of us please his neighbor, for his good for edification. The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (οἰκοδομή) edification; Romans 14:19; 2 Corinthians 10:8; Ephesians 4:12, Ephesians 4:29. It is not therefore, a weak compliance with the wishes of others, to which Paul exhorts us, but to the exercise of an enlightened benevolence; to such compliances as have the design and tendency to promote the spiritual welfare of our neighbor.
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(2) For his good.—The object of this tender dealing with others is to be their benefit and growth in spiritual perfection. It is grounded on the example of Christ Himself.