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
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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
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
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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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英文原文
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英文原文
Verse 15. - And when (literally and) Joseph's brethren saw that their father was dead, they (literally, and they) said, Joseph will peradventure hate us, - literally, If Joseph hated us, or pursued us hostilely (sc. what would become of us?), לוּ with the imperfect or future setting forth a possible but undesirable contingency (vide Ewald's 'Hebrew Syntax,' § 358a; Gesenius, 'Lexicon,' sub voce) - and will certainly requite us (literally, if returning he caused to return upon us) all the evil which we did unto him. "What then?" is the natural conclusion of the sentence. "We must be utterly undone."
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英文原文
(15) Joseph will peradventure . . . —Heb., What if Joseph should hate us, &c. They had not seen any change in his treatment of him, but if it were the case that he cherished feelings of revenge, they felt that they were now in his power.
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英文原文
14–21. Joseph and his Brethren
- It may be … hate us] Lit. “supposing Joseph were to hate us.” LXX μή ποτε μνησικακήσῃ ἡμῖν Ἰωσήφ. Joseph’s brethren fear lest, Jacob being dead, Joseph will no longer restrain his desire for revenge.
requite] Their conscience cannot leave them alone. Cf. their fear in Genesis 42:28, Genesis 44:16, Genesis 45:3.
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Genesis 50:15-16. Joseph will peradventure hate us — While their father lived, they thought themselves safe under his shadow; but now he was dead, they feared the worst. A guilty conscience exposeth men to continual frights; those that would be fearless must keep themselves guiltless. Thy father did command — Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father and our Father we should do so.
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英文原文
Genesis 50:15. When Joseph's brethren saw— One cannot have a stronger proof of the restless anxiety of a guilty conscience, than in this message and address of Joseph's brethren to him; nor can any thing more finely describe the feelings of an ingenuous disposition, than the actions and words of Joseph on this occasion. Sensibly touched at the message, he wept, Gen 50:17 when it was delivered to him; while, with the utmost benignity and tenderness, he removed all their fears, when his brethren appeared before him. This single circumstance is sufficient to remove every imputation from the character of Joseph, who, it is certain, had he been a bad man, now enjoyed the fairest opportunity to wreak his revenge; whereas his whole conduct speaks nothing but tenderness, piety, (Genesis 50:20.) generosity, and affection.
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英文原文
And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
Joseph will peradventure hate us. — An ill conscience, we are sure, still haunts them as a hell-hag, and fills them with unquestionable conviction and horror. Better be langold [tied] to a lion than to an unquiet conscience. See Trapp on " Genesis 4:14 " See Trapp on " Genesis 42:21 " Such take no more rest than one upon a rack or bed of thorns. There were not many to kill Cain besides his father and his mother, and yet he cries, "Every one that finds me," …
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约瑟安慰他的弟兄们（主前 1689 年）
¹⁵ 约瑟的哥哥们见父亲死了，就说："或者约瑟怀恨我们，照着我们从前待他一切的恶，足足地报复我们。" ¹⁶ 他们就打发人去见约瑟，说："你父亲未死以先吩咐说： ¹⁷ '你们要对约瑟这样说：从前你哥哥们恶待你，求你饶恕他们的过犯和罪恶。'如今求你饶恕你父亲所侍奉之神的众仆人的过犯。"他们对约瑟说这话，约瑟就哭了。 ¹⁸ 他的哥哥们又来俯伏在他面前，说："我们是你的仆人。" ¹⁹ 约瑟对他们说："不要害怕，我岂能代替神呢？ ²⁰ 从前你们的意思是要害我，但神的意思原是好的，要保全许多人的性命，成就今日的光景。 ²¹ 现在你们不要害怕，我必养活你们和你们的孩子。"于是约瑟用亲爱的话安慰他们。
此处我们看见约瑟和他弟兄们之间在他们父亲死后的良好关系的重建。约瑟在朝中，住在王城里；他的弟兄们在歌珊，远在乡间；然而保持彼此之间良好的了解与情谊，既是他的尊荣，也是他们的利益。请留意，当护理借着死亡把父母接去时，就当采取最好的方法，不仅为防止儿女之间的争端（这在分家产时常常发生），更为保持彼此的相识和相爱，使合一得以延续，即使那合一的中心已被取去。
I. 约瑟的弟兄们谦卑地向他求恩。1. 他们开始对约瑟生疑，并不是他给了他们什么生疑的缘由，而是因着罪疚感，并因他们自己在这种情况下无法饶恕和忘却，使他们怀疑约瑟之恩惠的真诚和持久（创 50:15）："或者约瑟怀恨我们。"父亲在世时，他们以为自己在他荫庇之下稳妥；但如今他死了，他们就惧怕约瑟最坏的对待。请留意，有罪的良心使人 continually 处于惊恐之中，即使在无所畏惧的地方也是如此，并使人对人人都起疑心，正如该隐（创 4:14）。凡要无所畏惧的人，必须保持自己无可指责。我们的心若不责备我们，就可以向神和人坦然无惧。2. 他们在约瑟面前自卑，承认过失，恳求赦免。他们差人代行（创 50:17）；他们也亲自这样行（创 50:18）。如今日头月亮既已落下，十一颗星就向约瑟下拜，这就进一步应验了他的梦。他们带着新鲜的懊悔提到从前的过犯："求你饶恕这过犯。"他们把自己投在约瑟脚前，任凭他的怜悯："我们是你的仆人。"照样，我们当为我们许久以前所犯的罪哀痛，即使那些我们靠着恩典盼望已经得着赦免的罪；当我们向神求赦免时，也当应许作他的仆人。3. 他们诉诸自己与雅各并与雅各之神的关连。(1.) 诉诸雅各，强调说是他指导他们如此归顺的；这与其说是他怀疑约瑟是否会尽本分饶恕他们，不如说是他怀疑他们是否会尽本分自卑；他也不能合理地期望约瑟善待他们，除非他们如此预备自己来领受（创 50:16）："你父亲未死以先吩咐。"照样，当我们借着信心和悔改在基督面前自卑时，我们可以诉诸这是他父、也是我们父的命令。(2.) 诉诸雅各的神。他们恳求说（创 50:17）："我们是'你父亲所侍奉之神的仆人'"；不仅是同一位雅各的儿女，更是同一位耶和华的敬拜者。请留意，虽然我们当乐于饶恕一切以任何方式伤害我们的人，却尤其当谨慎，不对凡作我们父之神的仆人的人怀恨：这样的人我们当始终以特别的温柔相待；因为我们与他们同有一位主。
II. 约瑟以极大的怜悯证实他与他们的和好与情谊；他的怜悯显于创 50:17："他对他们说话时就哭了。"这是为他们怀疑他而流的忧愁之泪，也是为他们归顺而流的温柔之泪。在他的回答中：1. 他指引他们在悔改中仰望神（创 50:19）："我岂能代替神呢？"他以极大的谦卑，认为他们对他过于尊重，仿佛他们一切的福乐都系于他的恩惠，便对他们说，实际上正如彼得对哥尼流所说的："你起来，我也是人。"你们要与神和好，那时你们就会发现与我和睦是容易的事。请留意，当我们请求所得罪之人的赦免时，必须谨慎，不可把他们置于神的地位，惧怕他们的怒气、恳求他们的恩惠过于神。"我岂能代替那惟独报应属乎他的神呢？不，我将你们交在他的怜悯之中。"那些为自己报仇的人，就是踏入了神的地位（罗 12:19）。2. 他从神奇妙地借它所成就的大善来减轻他们的过犯；这虽然不应使他们对罪更不忧愁，却可以使他更愿意赦免（创 50:20）："你们的意思是要害我（为要破坏那些梦境），但神的意思原是好的（为要应验那些梦境，并使约瑟成为他家族更大的祝福，胜过他本来所能成的）。"请留意，当神使用人的作为来成就他的旨意时，他常有一个意思，人却有另一个意思，甚至是完全相反的意思，但神的旨意必立定。参赛 10:7。再者，神常从恶中生出善来，甚至借着人的罪推进他护理的计划；这并不是说他是罪的源头——我们断不至于这样想；而是他无限的智慧如此管辖万事，并引导其因果之链，以致结局归于他的赞美，而其本性原是直接趋向羞辱他的；如基督被钉十字架一事（徒 2:23）。这并不使罪恶更不为罪，也不使罪人更不当受罚，却大大彰显神智慧的荣耀。3. 他向他们保证他必继续恩待他们："不要害怕；我必养活你们"（创 50:21）。请看约瑟有何等美好的灵，并从他学习以善报恶。他没有告诉他们说他们要好好表现，他若看见他们行得好就善待他们；不，他不愿这样使他们悬念，也不愿显得对他们起疑，虽然他们曾怀疑他："他用亲爱的话安慰他们"，为要驱散他们一切的惧怕。请留意，破碎的灵当被包扎鼓励。我们所爱所赦免的人，不仅当以善行待之，也当以亲爱的话对他们说。
英文原文
Joseph Comforts His Brethren (1689 BC)
¹⁵ And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
¹⁶ And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
¹⁷ So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
¹⁸ And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
¹⁹ And Joseph said unto them, Fear not: for am I in the place of God?
²⁰ But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
²¹ Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour (Ge 50:15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, Ge 4:14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (Ge 50:17); they did it in person, Ge 50:18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They throw themselves at Joseph's feet, and refer themselves to his mercy: We are thy servants. Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants. 3. They pleaded their relation to Jacob and to Jacob's God. (1.) To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph's kindness to them unless they thus qualified themselves for it (Ge 50:16): Thy father did command. Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so. (2.) To Jacob's God. They plead (Ge 50:17), We are theservants of the God of thy father; not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
II. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, Ge 50:17. He wept when they spoke to him. These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply, 1. He directs them to look up to God in their repentance (Ge 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, "Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me." Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God's. "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." Those that avenge themselves step into the place of God, Ro 12:19. 2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it (Ge 50:20): You thought evil (to disappoint the dreams), but God meant it unto good, in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, when God makes use of men's agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God's counsel shall stand. See Isa 10:7. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Ac 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom. 3. He assures them of the continuance of his kindness to them: Fear not; I will nourish you, Ge 50:21. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: He comforted them, and, to banish all their fears, he spoke kindly to them. Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
No text from Poole on this verse.