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
For whatsoever things were written aforetime,.... In the books of the Old Testament; the apostle says this, to vindicate the pertinency of the above citation, and to prevent any objection that might be made against it; since whatsoever was written in that psalm did not belong personally to David, but to Christ; and what is written concerning him, is designed for the use and instruction of his people; yea, whatever is written anywhere in the sacred Scriptures,
were written for our learning; to instruct in the knowledge of Christ, of his person, offices, grace, righteousness, obedience, sufferings, death, resurrection, and ascension; and of the great salvation and redemption he came to obtain, and has obtained; and to teach us the doctrines of grace, of pardon through the blood of Christ, atonement by his sacrifice, justification by his righteousness, acceptance in his person, and eternal life through him; as also to inform us of our duty, and how we ought to behave both towards God and men:
that we, through patience and comfort of the Scriptures, might have hope; the Scriptures are not only written for our present instruction, but for the ingenerating, encouraging, and establishing, an hope of eternal Life in another world; which they are the means of, under the influence of divine grace; since they give us a clear account of eternal life; of the promise of it in Christ; of its being procured by him, and secured in him; of the means of enjoying it, through his blood and righteousness; of the declarations of God's free grace and mercy to sinners, and of the various instances of persons who have been made partakers of it; all which encourage to hope in the Lord, and to rejoice in hope of the glory of God; believing we also may have and enjoy the thing hoped for, "through patience and comfort of the Scriptures"; both which are encouraged thereby: the "patience of the Scriptures" is not a stoical apathy, a stupid indolence; and is of a different kind from that patience the writings of the Heathen philosophers define and recommend: the Scripture gives an account of the true nature of patience, in bearing all sorts of evils for Christ's sake; of the excellency and usefulness of it; and do strongly exhort unto it upon the best principles, and with the best motives; and are full of promises to the exercise of it, and furnish out the best examples of suffering affliction, and patience: "the comfort of the Scriptures" is such as is not to be met with elsewhere. These writings abound with exceeding great and precious promises, and excellent doctrines, big with consolation to the saints; and both serve much to cherish, support, and maintain an hope of eternal happiness; all which prove the divine authority, excellency, and usefulness of the sacred writings, and recommend the reading of them by us, and the hearing of them explained by others.
Lest any should think, that the testimony before alleged concerneth only David or Christ, he showeth that it belongeth also unto us; that we may learn by their example to bear the infirmities of the weak, and not to please ourselves. Yea, he takes occasion from hence to inform us of the general use of the Scriptures, that whatsoever is written, in this or any other place, is written for our learning and instruction; we are concerned not only by all the precepts, but in all the promises, Hebrews 13:5, menaces, Acts 13:40,41, rewards, Romans 4:24, and punishments, 1 Corinthians 10:11, therein mentioned and declared: and though this passage is more especially to be understood of the Scriptures of the Old Testament, yet it is true also of the Scriptures of the New Testament; they, being written by the same Spirit, are profitable for the same ends: see 2 Timothy 3:16.
That we through patience and comfort of the Scriptures might have hope; he proceeds to show more particularly the use and benefit of the Holy Scripture, which is, to confirm our hope and assurance of eternal life; see 1Jo 5:13. He saith,
the patience and comfort of the Scriptures, because they are both wrought in us by means thereof: see Revelation 3:10. We are armed with patience, and finished with consolations, from the examples and promises contained therein. It may be, the hope he here speaks of is to be understood not only of eternal life, but of salvalion and deliverance in this life: q.d. One principal use of the Scriptures is this, that by the examples we find there of the patience of holy men, and of God’s relieving and comforting them in their distresses, we might be confident that God will relieve and comfort us also in due time.
Verse 4. - For whatsoever things were written aforetime were written for our learning (in the old sense of teaching, or instruction), that we through patience and comfort of the Scriptures (or, as the form of the Greek rather suggests, and as is confirmed by the repetition of the words conjoined in ver. 5, through the patience and the comfort of the Scriptures) might have hope. This verse, introduced by γὰρ, gives the reason why the words of the ancient psalmist are adduced for the instruction of Christians. Christ, it is said, exemplified the principle of it, and it is for us to do so too. By bearing the infirmities of the weak, and submitting, if need be, to reproach, we exhibit Christ-like endurance (ὑπομονὴ), such as Scripture inculcates; and therewith will come comfort, such as Scripture contains and gives, and so a strengthening of our hope beyond these present troubles. The psalm quoted was peculiarly one of endurance and comfort under vexations and reproaches, and of hope beyond them. It was written afore-time for our instruction, that so it may be with us, as it was with Christ. In the next verse the apostle returns definitely to the subject in hand.
(4) For. . . .—These words of the Old Testament may rightly be taken as having a bearing upon us, “For,” &c.
Through patience and comfort of the scriptures—i.e., “by the patience and comfort which the Scriptures afford.” The promises and consolations of Scripture support the Christian under his trials, and enable him to endure them not only patiently but cheerfully.
Might have hope.—Literally, the hope—i.e., the Messianic hope. The promises of Scripture centre in the hope of the future Messianic glory, and the fortitude with which the Christian endures his trials is to be sustained by that hope, and itself reacts upon the hope and makes it held with firmer tenacity.
- For whatsoever things, &c.] St Paul takes occasion from his last quotation to state a great principle; namely, that the O. T. was throughout designed for the instruction and establishment of N. T. believers. “Our,” just below, is emphatic.
On the principle, cp. 2 Timothy 3:15-17. It is almost needless to remark on the witness borne to the O. T. in such passages as this.
aforetime] Before our time; under the Elder Dispensation.
learning] i.e. teaching. Cp. Prayer-Book Version of Psalm 25:8; “them shall He learn His way;” and the present use of “learnèd” as an adjective.
through patience, &c.] Lit. through the patience and the comfort of the Scriptures may have the hope.—“The hope” is not hope in general, but the special hope of glory through Christ. (ch. Romans 5:2)—“The patience, &c. of the Scriptures” is the patience and comfort taught by the Scriptures, whether in precept or example. Here, for instance, the Lord’s blessed “patience,” His unwearied bearing of the burthen He had undertaken, forms, both in itself and as an example, a part of the “comfort” of His followers. (Cp. 1 Peter 2:19-21; 1 Peter 4:13.) It cheers them on to tread in His track; to “gird up the loins of their mind;” to “hope to the end.”
On the word “patience,” see on ch. Romans 5:3.
Were written aforetime (προεγραφη). Second aorist passive indicative of προγραφω, old verb, in N.T. only here, Galatians 3:1 (which see); Ephesians 3:3; Judges 1:4. For our learning (εις την ημετεραν διδασκαλιαν). "For the instruction of us." Objective sense of possessive pronoun ημετερος. See Matthew 15:9; 2 Timothy 3:16 for διδασκαλιαν (from διδασκω, to teach). We might have hope (την ελπιδα εχωμεν). Present active subjunctive of εχω with ινα in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.
return to '
Romans 15:4. Here Paul justifies his use of the O.T. ὅσα γὰρ προεγράφη = the whole O.T. εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη: was written to teach us, and therefore has abiding value. 2 Timothy 3:16. ἵνα introduces God’s purpose, which is wider than the immediate purpose of the Apostle. Paul meant to speak only of bearing the infirmities of the weak, but with the quotation of Psalm 69:9 there came in the idea of the Christian’s sufferings generally, and it is amid them that God’s purpose is to be fulfilled. διὰ τῆς ὑπομ. κ. τῆς παρακλ. τῶν γραφῶν κ.τ.λ.: “that through the patience and the comfort wrought by the Scriptures we may have our hope”. τὴν ἐλπίδα is the Christian hope, the hope of the glory of God; and the Christian has it as he is able, through the help of God’s Word in the Scriptures, to maintain a brave and cheerful spirit amid all the sufferings and reproaches of life. Cf. Romans 5:2-5. This is, if not a digression, at least an expansion of his original idea, and at
무엇이든지 전에 기록된 바는 — 이것은 시편 69편에서 인용한 말씀만 아니라 구약성경 전체를 가리킨다. 사도가 암시할 수 있는 성경은 그것 외에 없기 때문이다. 그리고 그가 여기서 그 성경들에 대해 말하는 것으로부터, 우리는 하나님께서 그것들을 처음 주신 세대들만을 위해 의도하신 것이 아니라 뒤따르는 모든 인류 세대의 교훈을 위해 의도하셨음을 배운다. 우리로 하여금 인내로 또는 성경의 위로로 소망을 가지게 함이니라. 곧 그 성경들에 역사가 기록된 성도들과 하나님의 추종자들이 보인 놀라운 인내의 본들과, 그들이 진리와 의에 신실하게 붙어 있었기 때문에 당한 고난을 참아 견디는 가운데 하나님께로부터 얻은 위로를 통하여, 우리도 그들처럼 붙들림과 복을 받을 것이라는 소망을 가지게 하려는 것이다. 또한 우리의 고난이 믿음과 거룩에서 더 큰 진보를 이루는 수단이 되고, 그 결과 영원한 영광에 대한 우리의 소망이 더욱 굳어지게 하려는 것이다. 어떤 사람들은 우리가 “위로”로 번역한 παρακλησις를 “권면”으로 옮겨야 한다고 생각한다. 그러나 여기서는 이 단어의 통상적 의미를 떠날 필요가 전혀 없다. “위로”라는 말이 이 절의 나머지 부분과 규칙적이고 일관된 의미를 이루기 때문이다.