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
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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
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.
Romans 15:4. For whatsoever things were written aforetime — In the Old Testament; were written for our learning — As if he had said, Though this may seem to concern David or Christ only, yet it, and all other parts of Scripture, whether containing promises or threatenings, whether speaking of rewards or punishments, were intended to be useful to God’s people in after ages; and by this passage in particular, we may learn to bear with the infirmities of others, a matter of great importance in religion; nay, of absolute necessity, considering that we ourselves, and all around us, not excepting the wisest and holiest Christians, are compassed about with infirmity; that through patience and comfort of the Scriptures — By learning and exercising such patience as the Scriptures prescribe, especially in bearing with the infirmities of others, and by obtaining those comforts the Scriptures hold forth to us; we might have hope — Might be confirmed in our expectation of eternal life, or that through the consolation which God gives us by the Scriptures, we might have patience and a joyful hope.
아직 번역이 없습니다.
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
For whatsoever things, … — Here the apostle meets with an objection. For some man might say, that that saying of the Psalms pertains to David, how therefore is it applied to Christ? He answers, Whatsoever things, … q.d. We must learn to see Christ in David; David in the history, Christ in the mystery; David as the type, Christ the truth.
That we through patience — Hence the Scriptures are called, The word of Christ’s patience, Revelation 3:10 , because they patient the heart under God’s holy hand; and are better called medicine for the soul ( η της ψυχης ιατρεια ) than ever was the library of Alexandria.
And comfort of the Scriptures — As the blood and spirits are conveyed by the veins and arteries, so is the Spirit by the promises, helping the soul to lay itself upon Christ by faith, which is a grace of union, and so of establishment.
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Romans 15:4
For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures might have hope. The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalm to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction. The character of Christ is there portrayed that we may follow his example and imbibe his spirit. The προ in προεγράφη has its proper temporal sense; before us, before our time. The reference is to the whole of the Old Testament Scriptures, and assumes, as the New Testament writers always assume or assert, that the Scriptures are the word of God, holy men of old writing as they were moved by the Holy Ghost. God had an immediate design in the Scriptures being just what they are; and that design was the sanctification and salvation of men. The words, through patience and consolation of the Scriptures, may be taken together, and mean, ‘through that patience and consolation which the Scriptures produce;’ or the words through patience may be disconnected from the word Scriptures, and the sense be, ‘that we through patience, and through the consolation of the Scriptures,’ etc. The former method is the most commonly adopted, and is the most natural.‹77› Might have hope. This may mean, that the design of the divine instructions is to prevent all despondency, to sustain us under our present trials; or the sense is, that they are intended to secure the attainment of the great object of our hopes, the blessedness of heaven. Either interpretation of the word hope is consistent with usage, and gives a good sense. The former is more natural.
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Romans 15:4. In O. T. words Paul had just presented the example of Christ as an encouragement, and not without reason: for all that was previously written, etc. This reason[11] might, in truth, cause the example of Christ set before them to appear all the more inviting and involving the more sacred obligation to follow it.
ΠΡΟΕΓΡΆΦΗ] ΠΡΟ clearly obtains its definition through the ἩΜΕΤΈΡΑΝ in the second clause, prefixed with emphasis; hence: all that was written before us, before our time,[12] by which is meant the collective contents of the O. T. Wrongly, therefore, Reiche and Hofmann think that it refers to the Messianic oracles written before their fulfilment. On διδασκ. comp. 2 Timothy 3:16ΔΙᾺ Τῆς ὙΠΟΜ. Κ. Τ. ΠΑΡΑΚΛ. Τ. ΓΡ.] through the perseverance and the comfort which the Scriptures afford to us. That τ. ὑπομ. is to be connected with ΤῶΝ ΓΡΑΦ. (in opposition to Melanchthon, Grotius, Amnion, Flatt, van Hengel, and others), is clear from the fact, that otherwise Τ. ὙΠΟΜ. would stand severed from the connection, as well as from Romans 15:5 : Ὁ ΘΕῸς Τῆς ὙΠΟΜ. Κ. Τ. ΠΑΡΑΚΛ. The ὙΠΟΜΟΝΉ is here also, according to Romans 15:3, and conformably to the connection with ΠΑΡΆΚΛΗΣΙς, self-denying endurance in all sufferings (see on Romans 5:3), opposed to ἑαυτῷ ἀρέσκειν; and the ΓΡΑΦΑΊ are conceived as “ministerium spiritus” (Melanchthon). Incorrectly Hofmann understands the ὑπομονὴ τ. γραφ. as the waiting upon Scripture (namely, upon that which stands written in it), upon its fulfilment. Thus there is substituted for the notion of ὑπομονή that of ἈΠΟΚΑΡΑΔΟΚΊΑ (Romans 8:19), or ἈΝΑΜΟΝΉ (Symmachus, Psalm 38:8; Psalm 70:5), which even in 2 Thessalonians 3:5 it by no means has (see Lünemann); and how strangely would the only once used ΤῶΝ ΓΡΑΦ. be forced into two entirely different references of the genitive!
ΤῊΝ ἘΛΠΊΔΑ ἜΧΩΜΕΝ denotes having the hope (i.e. the definite and conscious Christian hope of the Messianic glory); for to promote the possession of this blessed hope by means of patience and comfort in Christians, is the object for which the contents of the O. T. were written for the instruction of Christians. Accordingly neither is ἔχωμ. to be taken as teneamus, with Beza and others; nor is ἐλπ., with Reiche and others, of the object of hope. Against the latter (see on Colossians 1:5) militates the fact that ἐλπίδα ἔχειν never denotes anything else than the subjective spem habere. Acts 24:15; 2 Corinthians 10:15; Ephesians 2:12; 1 Thessalonians 4:13; 1 John 3:3, et al.; Wis 3:18; Xen. Mem. iv. 2. 28; Polyb. i. 59. 2. Comp. Lobeck, Aglaoph. I. p. 70. But that the ἐλπίς refers to the conversion of the world of nations is a misunderstanding of Hofmann’s, which is connected with his erroneous reference of γάρ, Romans 15:4 (see on Romans 15:4). It is the hope of eternal salvation which, warranted and fostered by the influence of Scripture imparting patience and consolation, can and should merge and reconcile all separate efforts of αὐταρέσκεια, which divide men, into the mutual unanimity of Christian sentiment. Comp. Ephesians 4:3-4.
[11] Even if the closing verses of chap. 16 had their critically correct position at the end of chap. 14, we still could not, with Hofmann, put the γάρ in our passage into relation to the designation of God contained in those concluding verses. This—even apart from the fact that Romans 16:25-27 is an independent doxology—would be impossible on account of the already interposed vv. 2 and 3, and after the καθὼς γέγραπται just preceding (to which every reader must have referred the προεγράφη, ver. 4). Comp. 1 Corinthians 10:11.
[12] The compound is then followed (see critical notes) by the simple expression,—a frequent interchange also in the classics; see Stallbaum, ad Plat. Phaed. p. 59 B.