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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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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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21. 온전히 확신하였으니, 등--아브라함의 믿음이 하나님께 돌린 영광은 바로 여기에 있었다. 그는 하나님께서 약속을 이루실 능력이 있다는 확신에 굳게 서서 어떤 어려움에도 흔들리지 않았다.
또한 온전히 확신하였으니 - 철저히 또는 전적으로 확신했다는 뜻이다. 누가복음 1:1; 로마서 14:5; 디모데후서 4:5, 디모데후서 4:17.
능히 하실 줄을 - 창세기 18:14와 비교하라. Abraham이 이런 신뢰를 드러낸 것은 이때만이 아니었다. 약속의 아들을 제물로 바치라는 명령을 받았을 때에도 그의 믿음은 마찬가지로 암묵적이고 강했다. 히브리서 11:19.
온전히 확신하였으니 - πληροφορηθεις, 그의 분량이 가득 찼다는 뜻이다. 그의 영혼은 하나님의 진리가 그분을 그 약속을 이루도록 매고 있으며, 그분의 능력이 그것을 행하실 수 있게 한다는 확신으로 가득 차 있었다.
And being fully persuaded,.... He had not only faith, a strong faith, but full assurance of faith:
that what he God had promised; though it was so long ago, and there were so many difficulties in the way;
he was able, being the Lord God Almighty,
to perform; so his faith rested upon the power of God, with whom nothing is impossible.
He looked upon God as one that was perfectly able to do whatever he had promised, and as one that was most faithful, and sure never to fail in the performance; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect.
Being fully persuaded (πληροφορηθεὶς)
Rev., more accurately, fully assured. See on most surely believed, Luke 1:1. The primary idea is, being filled with a thought or conviction.
Able (δυνατός)
The sense is stronger: mighty; compare Luke 1:49; Luke 24:19; Acts 18:24; 2 Corinthians 10:4; Revelation 6:15.
Being fully assured (πληροφορηθεις). First aorist passive participle of πληροφορεω, from πληροφορος and this from πληρης and φερω, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on Luke 1:1; Romans 14:5. What he had promised (ο επηγγελτα). Perfect middle indicative of επαγγελλομα, to promise, retained in indirect discourse according to usual Greek idiom. He was able (δυνατος εστιν). Present active indicative retained in indirect discourse. The verbal adjective δυνατος with εστιν is here used in sense of the verb δυνατα (Luke 14:31; Acts 11:17).
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Romans 4:20, Romans 4:21
He staggered not at the promise of God; οὐ διεκρίθη. The aorist passive is here used in a middle sense, he was not in strife with himself, i.e. he did not doubt; εἰς τὴν ἐπαγγελίαν in reference to the promise of God; τῇ ἀπιστίᾳ, the dative has a causal force, through unbelief. Want of faith in God did not cause him to doubt the divine promise, ἀλλὰ, but, i.e. on the contrary; ἐνεδυναμώθη, not middle, made himself strong, but passive, he was made strong; τῇ πίστει, either by, or as to faith. Giving glory to God; that is, the strength was manifested in his giving glory to God. To give glory to God, is to take him to be what he really is, almighty and faithful. It is to show by our conduct that we give him credit, (so to speak,) that he will and can do what he says. Therefore the apostle adds, καὶ πληροφορηθείς, and being fully persuaded; that is, he gave glory to God by being fully persuaded that what he had promised he was able also to perform. “Quod addit,” says Calvin, “dedisse gloriam Deo, in eo notandum est, non posse Deo plus honoris deferri quam dum fide obsignamus ejus veritatem; sicuti rursus nulla ei gravior contumelia inuri potest quam dum respuitur oblata ab ipso gratia, vel ejus verbo derogatur auctoritas. Quare hoc in ejus cultu praecipuum est caput, promissiones ejus obedienter amplecti: vera religio a fide ineipit.” It is therefore a very great error for men to suppose that to doubt is an evidence of humility. On the contrary, to doubt God’s promise, or his love, is to dishonor him, because it is to question his word. Multitudes refuse to accept his grace, because they do not regard themselves as worthy, as though their worthiness were the ground on which that grace is offered. The thing to be believed is, that God accepts the unworthy; that for Christ’s sake, he justifies the unjust. Many find it far harder to believe that God can love them, notwithstanding their sinfulness, than the hundred-years-old patriarch did to believe that he should be the father of many nations. Confidence in God’s word, a full persuasion that he can do what seems to us impossible, is as necessary in the one case as in the other. The sinner honors God, in trusting his grace as much as Abraham did in trusting his power.
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