Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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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내가 법 아는 자들에게 말하노니 — 이것은 사도가 이 논의의 이 부분을 유대인들에게 향하고 있다는 증거다.
사람이 살 동안만 — 또는 “그것이 살아 있는 동안만”이라고 볼 수 있다. 율법은 죽은 자에게 그 영향력을 미치지 않으며, 폐지된 법도 사람을 묶지 않는다. 이 말을 폐지되어 더 이상 명령할 수 없는 법에 관한 말로 이해하든, 그 법의 대상들이 죽어 더 이상 묶을 대상이 없다는 말로 이해하든 결과는 같다. 어느 경우에도 율법은 효력을 가지지 않는다.
Know ye not, brethren,.... The apostle having asserted, Romans 6:14, that the believing Romans were "not under the law"; which he knew would be displeasing to many, and excepted to by them, especially the Jews that were among them, who though they believed in Christ, yet were zealous of the law, takes it up again, and explains and defends it. That they were the Jewish converts at Rome he here particularly addresses, appears partly from his calling them "brethren", for they were so according to the flesh, as well as in a spiritual relation, and this he rather mentions to soften their resentments, and conciliate their minds to him; and partly from the words included in a parenthesis,
for I speak to them that know the law; not the law of nature, but the law of Moses, as the Jews did, being trained up in the knowledge of it; to these he appeals, saying, "know ye not", for the truth of a principle or maxim he afterwards improves, which they could not be ignorant of,
how that the law hath dominion over a man as long as he, or "it",
liveth; for the word "liveth" may refer either to man or to the law. The law may be said to live, when it is in full force, and to be dead, when it is abrogated and disannulled; now whilst it lives, or is in force, it has dominion over a man; it can require and command obedience of him, and in case of disobedience can condemn him, and inflict punishment on him: and this power it has also as long as the man lives who is under it, but when he is dead it has no more dominion over him; then "the servant is free from his master", Job 3:19; that is, from the law of his master; and children are free from the law of their parents, the wife from the law of her husband, and subjects from the law of their prince. This is so clear a point that none can doubt of it. The Jews have a saying (d), that
"when a man is dead, he becomes , free from the law, and from the commands.''
(d) T. Bab. Sabbat, fol. 30. 1. Niddah, fol. 61. 2. & T. Hieros. Kilaim, fol. 32. 1.
Romans 7:1-3 No law having power over a person longer than he lives,
Romans 7:4 we therefore, being become dead to the law by the body
of Christ, are left free to place ourselves under a
happier dispensation.
Romans 7:5-13 For the law, through the prevalency of corrupt passions,
could only serve as an instrument of sin unto death;
although it be in itself holy, and just, and good.
Romans 7:14-23 As is manifest by our reason approving the precepts of
it, whilst our depraved nature is unable to put them
in practice.
Romans 7:24,25 The wretchedness of man in such a situation, and God’s
mercy in his deliverance from it through Christ.
The apostle, having showed in a former chapter how believers are freed from the dominion of sin, proceeds in this chapter to declare, that they are free also from the yoke of the Mosaical law, because that was dead to them, and they to it. This he illustrates, and proceeds by the familiar allegory of a husband and his wife: Look, as a wife is free from her husband when he is dead, and may then marry another, and be no adulteress; so believers are dead to the law, and are free to be married to another, even to Christ, that is raised from the dead, that upon their marriage they may bring forth fruit unto God.
By the law here he means the law of wedlock, or the law of Moses about that matter, as appears by the instance given in the next verse.
The word man here is common to both sexes, and may be applied to either, for both are subject to the aforementioned law.
Verses 1-6. - Here comes in the third illustration of the moral obligation of the baptized. It rests on the recognized principle that death cancels the claims of human law on a person (cf. Romans 6:7); and this with especial reference to the law of marriage, as being peculiarly applicable to the subject to be illustrated, since the Church is elsewhere regarded as married to Christ. As has been observed above, it is from the Law that Christians are now said to be emancipated in the death of Christ; not from sin, as in the previous sections. Hence this section might at first sight seem to introduce a new line of thought. But it is really a continuation of the same, though differently viewed; for, in the sense intended by St. Paul, being under the Law is equivalent to being under sin. How this is has already more or less appeared; and it will be shown further in the latter part of this chapter. For elucidating the connection of thought between this and the preceding sections, it may be here briefly stated thus: A fundamental axiom with the apostle is that "where no law is, there is no transgression" (Romans 4:15; cf. 5:13; 7:9); i.e. without law of some kind (including in the idea both external law and the law of conscience) to reveal to man the difference between right and wrong, he is not held responsible; to be a sinner before God he must know what sin is. Human sin consists in a man doing wrong, knowing it to be wrong; or, at any rate, with an original power and opportunity of knowing it to be so. (This, be it observed, is the idea running through the whole of ch. 1, in which all mankind are convicted of sin; the whole drift of the argument being that they had sinned against knowledge.) Law, then, in making sin known to man, subjects him to its guilt, and consequently to its condemnation. But this is all it does; it is all that, in itself, it can do. It can remove neither the guilt nor the dominion of sin. Its principle is simply to exact entire obedience to its requirements; and there it leaves the sinner. The above view applies to all law, and of course peculiarly to the Mosaic Law (which the writer has all along mainly in view) in proportion to the authority of its source and the strictness of its requirements. Thus it is that St. Paul regards being under the Law as the same thing as being under sin, and dying to the Law as the same thing as dying to sin. Grace, on the other hand, under which we pass in rising again with Christ, does both the things which law cannot do: it both cancels the guilt of sin (repentance and faith presumed), and also imparts power to overcome it. Verse 1. - Are ye ignorant, brethren (for I speak to persons knowing law), how that the Law hath dominion over a man for so long time as he liveth? i.e. so long as the man liveth; not so long as the Law liveth in the sense of viget, or "remains in force," though Origen, Ambrose, Grotius, Erasmus, and others, for reasons that will appear, understood the latter sense. It is not the natural one.
VII.
(1-6) The Apostle takes up an idea to which he had alluded in Romans 7:14-15 of the preceding chapter, “Ye are not under the Law, but under grace;” and as he had worked out the conclusion of the death of the Christian to sin, so now he works out that of his death to the Law. This he does by an illustration borrowed from the marriage-bond. That bond is dissolved by the death of one of the parties to it. And in like manner the death of the Christian with Christ releases him from his obligation to the Law, and opens out to him a new and spiritual service in place of his old subjection to a written code.
(1) Know ye not.—Here again insert “or”: Or know ye not, &c., carrying on the thought from the end of the last chapter. Is not, argues the Apostle, what I say true? Or do I hear the old objection raised again, that the system under which the Christian is living is not one of grace in which eternal life is given freely by God, but the Mosaic law? That would show an ignorance—which in you I cannot believe—of the fact that the dominion of the Law ceases with death, of which fact it is easy to take a simple illustration.
To them that know the law.—The Roman Church, as we have seen, was composed in about equal proportions of Jewish and of Gentile Christians. The Jews would naturally know the provisions of their own law, while the Gentile Christians would know them sufficiently to be aware of the fact, from their intercourse with Jewish members of their own community, and from hearing the Old Testament read in the synagogues, where their public worship was still conducted. The practice of reading from the Old Testament did not cease on the transition from Jewish to Christian modes of worship; it survives still in the “First Lesson.”
Ch. Romans 7:1-6. The same subject. Illustration from matrimony
- Know ye not, &c.] The passage from hence to end of Romans 7:7 is closely connected with the last chapter. By a perfectly new simile (marriage), it illustrates further what has been just illustrated by the metaphor of slavery, and (in the first part of ch. 6) by the union of the justified with Christ;—namely the Christian’s entire disconnexion from the claims, and so from the ruling influence, of sin, in virtue of the new and sacred union.
to them that know the law] Lit. law; without article. But the immediate context shews that the Mosaic Law, (and probably especially its sanctions regarding marriage), is meant. The whole Roman Church, whether Jewish or Gentile, would be familiar with it; many of them having been disciples of the synagogue, and all being directed constantly to the use of the Old Testament by apostolic precept and example. See on Romans 4:18.—This brief parenthesis is quite in keeping with the courtesy of St Paul’s writings.
hath dominion] i.e. has a claim on him; same word as Romans 6:9, where see note.
a man] Lit. the man; the individual, as the second party in any given case—the Law being the first party.
as long as he liveth] Not “only as long as he liveth,” as this is sometimes explained. The emphasis is on the abiding claim of the Law up to death, which alone can cancel it. This general and certain principle is now at once applied to the special case at which St Paul aims in illustration—the case of marriage.
Brethren
All Christians, not only Jews but Gentiles who are assumed to be acquainted with the Old Testament.
알지 못하느냐 - 이것은 남편과 아내의 관계에 관한 그들 자신의 관찰에 호소하는 말이다. 로마서 7:2-3의 예증은 단순히 사람이 죽고 그와 그의 아내 사이의 연결이 해소되면 그의 법이 더 이상 그녀에게 구속력을 갖지 않는 것처럼, 그리스도인들과 율법 사이에도 분리가 일어났고, 그들은 율법에 대하여 죽은 자가 되었으며, 이제는 자기들의 생명과 평화를 율법에서 끌어내려고 하지 말고, 복음으로 말미암아 연결된 그 새 근원에서 끌어내야 한다는 것을 보이려는 것이다. 로마서 7:4.
내가 아는 자들에게 말하노니 ... - 아마도 사도는 여기서 더 특별히 Roman 교회의 유대인 구성원들을 가리키는 듯하다. 그들은 율법의 성격을 이해하고 그 논증을 평가하기에 특별히 적합한 사람들이었다. Rome 교회에 많은 유대인들이 있었다는 것은 이미 보였다(서론 참조). 그러나 이 예증이 그들에게만 배타적으로 관련되는 것은 아니다. 그가 호소하는 법은 이 예증을 모든 사람이 이해할 수 있게 할 만큼 충분히 일반적이다.
율법이 - 여기서 직접적인 언급은 아마도 Mosaic Law에 대한 것이다. 그러나 여기서 단언된 것은 모든 법에도 똑같이 참되다.
주관하는 줄 - Greek, 다스린다; 주권을 행사한다. 여기서 율법은 의인화되어, 사람 위에 주권을 세우고 순종을 요구하는 것으로 제시된다.
사람을 - 그 아래에 있는 사람을 주관한다는 뜻이다.
그가 살 동안만 - 여기서 Greek은 “그가 사는 동안” 또는 “그것이 사는 동안”, 곧 율법이 사는 동안을 뜻할 수도 있다. 그러나 우리의 번역은 분명히 그 의미를 표현했다. 그 뜻은 죽음이 사람이 생전에 매여 있던 법들에서 그를 풀어 준다는 것이다. 이것은 그 땅의 법, 부모의 법, 계약의 법 등과 관련된 일반 원리이다. 사도는 이 일반 원리를 하나님의 율법과 관련하여 적용해 나간다.