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
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
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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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The prophet exhorts his people to speak and to act as became those who obtained mercy of God; and to remonstrate strongly against the conduct of their mother, (Samaria), whose captivity is threatened on account of her forsaking God, and ascribing her prosperity to idols, Hosea 2:1-5. As an amplification of this threatening, the prophet enumerates a series of afflictions which were to befall her to bring her to a sense of her duty to God; and of her folly in seeking after idols, and falsely ascribing to them the blessings of Providence, Hosea 2:6-13. After these corrections, however, God promises to conduct Israel safely to their own land; perhaps alluding to their restoration from the Babylonish captivity, for this prophecy is supposed to have been delivered about two hundred and fifty years prior to this event, Hosea 2:14, Hosea 2:15. He farther engages to deal with them as a tender husband, and not as a severe master, as were the idols which they served, Hosea 2:16, Hosea 2:17. The rest of the chapter promises the people of God, the true Israel, security from every evil, with the possession of every blessing, under a new covenant; and that in terms full of beauty, energy, and consolation. Heaven and earth, and whatever they contain; all nature, and the God of nature, are represented as uniting to make the people of God happy; so that if they only breathe a wish, one part of nature, animate or inanimate, echoes it to another, and all join in sweet harmony to transmit it to the ear of the Almighty. "I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel."
INTRODUCTION TO Hosea 2
This chapter is an explanation of the former, proceeding upon the same argument in more express words. The godly Israelites are here called upon to lay before the body of the people their idolatry, ingratitude, obstinacy, and ignorance of the God of their mercies; and to exhort them to repentance, lest they should be stripped of all their good things, and be brought into great distress and difficulties; all their joy and comfort cease, and be exposed to shame and contempt, Hosea 2:1, yet, notwithstanding, many gracious promises are made unto them, of their having the alluring and comfortable word of the Gospel; of a door of hope; of salvation being opened to them; of faith in the Lord, and affection to him as their husband; of the removal of all idolatry from them; of safety from all enemies; of their open espousal to Christ; of his hearing of their prayers, and giving them plenty of all good things; and of their multiplication, conversion, and covenant relation to God, Hosea 2:14.
II.
(1-23) Gives the explanation of the strange enigma of the first chapter. Hosea’s domestic misery and his symbolically named children pass out of sight, and Jehovah is represented as taking up the language of the prophet, and uttering His terrible and yearning cry over Israel, who had been unfaithful to Him, and who, by her idolatries, had forfeited all claim to His covenanted love.
Ho 2:1-23.
第一章中象征的应用
以色列属灵的淫乱，以及她所要受的刑罚：然而，当管教达到其预期的果效之后，也有神恢复恩惠的应许。
1. 你们……要对自己的弟兄说：阿米，等等——即当那预言（Ho 1:11）应验之时，你们将彼此称呼，如同神家中弟兄和姊妹一般，称为“阿米”和“路哈玛”。
你们要称你们的弟兄为阿米——就是"我民";要称你们的姊妹为路哈玛——即"蒙爱"或"蒙温柔怜悯"之意。这些话构成神之爱的层层递进。首先,那曾经分散、不蒙怜悯、被神否认的百姓,由神重生;然后被宣告处于与神持续不断的关系中——"我民";继而成为祂深切眷爱之情的目标。"我民"这话,既可补足为"你们是我的民",也可补足为"你们当成为我的民"。它们在预言中是盼望之言:"你们必再作我的民";在应验的每一阶段,它们成为喜乐之言。在顺服之时,它们是彼此喜乐与祝贺之言;在顺服之前,它们是劝勉之言。神已与我和好,并愿我们与祂和好。在那些已经成为神子民的人中间,它们是在得儿子名分之灵的合一里、彼此相爱的喜乐之声:"我们是祂的民";对外面的人(无论是十支派,还是犹太人或异端者),它们是那些知道自己所信的是谁之人所发的声音:"你们也要作祂的民。"不要对任何人的得救绝望,倒要怀着弟兄之爱,呼召他们悔改归向救恩。
这一节为前文作结,作为神对自己判决的翻转,又预示了后文(Hosea 5:14 ff)。神命令先知和一切爱祂的人,去劝那些忘记祂的人,向他们指明那为他们同样存留的怜悯——只要他们肯归向祂。神吩咐他们不要轻看那些尚与祂疏远的人,"倒要把神愿意引进祂家、召来承受祂产业之丰富的人,待作弟兄姊妹"。
Say ye unto your brethren, Ammi - I prefer the interpretation of these proper names. Say ye unto your brethren, My People; and, to your sisters, who have Obtained Mercy.
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. These words are to be considered either in connection with the latter part of the preceding chapter, and as directed to the sons of the living God, who had not been, but now were, "Ammi", the Lord's people; and who had not, but now have, "Ruhamah", obtained mercy; which grace and mercy shown them, it became them to speak of one to another, to affect their hearts mutually with it, and to glorify God for it, Malachi 3:16 as also to speak of it to their carnal relations, that so, if it was the will of God, it might be of use to them, to show them the state they were in, the danger of it, their need of the grace and mercy of God, and the hope there was by their own instance and example of obtaining it; see Romans 9:1, or as directed to the converted Jews that appointed Christ their Head, and believed in him; exhorting them to own the believing Gentiles as their brethren and sisters, since they were the spiritual seed of Abraham their father, and walked in the steps of his faith; and to call them Ammi and Ruhamah, since they, who were not the people of God, now were, and who had not obtained mercy, now have obtained mercy, 1 Peter 2:10, or else they may be considered as in connection with the following words,
plead with your mother; and that either as spoken to the two tribes of Judah and Benjamin, who were the people of God, retained the pure worship of God, and obtained mercy of the Lord, Hosea 1:7,
"O ye Ammi and Ruhamah, that are the Lord's people, and he has had mercy on; stir up and exhort your brethren and sisters of the ten tribes, for so they were, notwithstanding their separation, 1 Kings 12:4, to contend with their mother, the body of the nation, about idolatry and departure from God;''
or as spoken to the godly among the ten tribes, who were the real people of God, and sharers in his grace and mercy; the remnant he reserved for himself, who had not bowed their knees to idols; or as the command of God by the prophet, to the people of Israel, to exhort one another to contend with their mother, who were, as yet, the Lord's people, had mercy shown them, when this prophecy was delivered out; though, in case of obstinacy and impenitence, they were threatened with a "Loammi" and "Loruhamah"; so Schmidt, who thinks that "ammi" and "ruhamah" are put by way of "apposition to your brethren and sisters", in which he seems to be right. Aben Ezra thinks the words are spoken ironically, like those in Ecclesiastes 11:9, and others, but without reason. The Targum is,
"O ye prophets, say to your brethren, and my people, and I will have mercy on your congregation;''
but whether the words are spoken to the Jewish converts who first believed in Christ, were his people, received grace and mercy from him, and stood in the relation of brethren and sisters to one another, both in a natural and spiritual sense, to stir up one another to reprove their mother, the Jewish church, for rejecting Christ, saying, as follows:
本章的宗旨似乎与前一章大致相同，所指向的是同样的事件及其原因。正如前章，在这里也是如此：I. 神借先知向他们揭露罪，并将罪责确实归到他们身上，就是他们拜偶像的罪、他们属灵的淫乱、他们事奉偶像并忘记神及他们对神所负的义务，Ho 2:1,2,5,8。II. 他威胁要从他们那里夺去那曾被他们用来事奉偶像的一切美物的丰盛，并任凭他们陷入无可挽回的毁灭，Ho 2:3,4,6,7,9-13。III. 然而，他应许最后要为自己的缘故，以怜悯的方式回转归向他们（Ho 2:14），恢复他们从前的丰盛（Ho 2:15），医治他们趋向拜偶像的倾向（Ho 2:16,17），更新他与他们所立的圣约（Ho 2:18-20），并以一切美物祝福他们，Ho 2:21-23。