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
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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解析 Isaiah 2、Isaiah 3 與 Isaiah 4
本章與隨後兩章的預言，構成一篇連續的講論。它傳講於何時並不知道，也無法由預言本身確定。Lowth 博士認為是在約坦或烏西雅的時候，這意見大概是正確的；因為可以推定，在彙集這些預言時，先傳講的會被放在前面。況且，這預言論到一個繁榮的時期，商業的利益豐盛，且大大敗壞了百姓（見 Isaiah 2:7、Isaiah 2:16、Isaiah 2:20；Isaiah 3:18-23），這最符合烏西雅或約坦的時代。有人把它指向從巴比倫歸回之時，有人指向彌賽亞的時代。Isaiah 2:2-4 與 Isaiah 4:5-6 的描述，除了彌賽亞的時代以外，很難歸於任何別的時代。
這預言的主要宗旨，是指斥它傳講當時盛行的罪惡，警戒這些罪惡必受的刑罰，並向這國保證：當這些罪惡受到應得的懲罰、這國經過改革之後，必有更快樂的時日。這預言單單關乎猶大國（Isaiah 2:1）。先知以簡短卻動人的陳述開展這預言（Isaiah 2:2），論到彌賽亞將要來臨的快樂時期，以及祂降臨的美福（Isaiah 2:2-4）。綜觀全篇預言，他彷彿一直在默想當時充斥的國民罪惡，直到心裡厭倦，便不由自主地把心思投向更光明更快樂的日子——那時這些事都必止息，彌賽亞必在祂的榮耀中作王。見導論第七部分。關於彌賽亞的未來時期，他如此展示：真宗教的福祉必延及萬民（Isaiah 2:2），且必如此顯著，足以吸引萬民的注意，正如聖殿——敬拜真神之處——被高舉，在列國眼前顯為突出。這必到處激發濃厚的興趣與懇切尋求的心（Isaiah 2:3），而祂作王的功效，必終止戰爭，最終引進普世的和平（Isaiah 2:4）。想到這些，先知（Isaiah 2:5）勸勉眾民轉離他們的罪，行在耶和華的光中。這便引他陳述他似乎一直在默想的那些罪惡，以及罪惡盛行所必招致的刑罰。罪惡與刑罰的陳述稍有交錯，但仍可分別陳列，使人分開而清晰地加以思考。
罪惡
離棄耶和華；
庇護占卜的；
與外邦人結盟（Isaiah 2:6）；
積聚財寶；
預備戰車（Isaiah 2:7）；
普遍而卑劣的拜偶像（Isaiah 2:8-9）。
刑罰
神必這樣審判他們，使普世驚惶（Isaiah 2:10）。
祂必貶抑他們的驕傲，使他們降卑（Isaiah 2:11-12）。
祂必擊打毀滅他們一切的財富，以及國家腐敗墮落的根源（Isaiah 2:13-17）。
祂必全然除滅偶像（Isaiah 2:13）。
祂必使普世恐怖驚駭（Isaiah 2:19-21）。
面對這些沉重的審判，先知呼籲百姓（Isaiah 2:22）不要再倚靠世人，因為人人都是必死的，不配他們的信賴。
在 Isaiah 3 中，對這國刑罰的描述繼續下去（Isaiah 3:1-15），與他們罪惡的敘述交錯並行。
必有災禍，養生之資被撤去，國人所信賴的人被除去（Isaiah 3:1-4）。
必有欺壓，一切正當社會生活的法則被違犯、被輕視（Isaiah 3:5）。
必有紊亂無序與災禍的狀態，以致無人願意作首領，或承擔解除國難之責，或居受託之職（Isaiah 3:6-7）。
耶路撒冷必敗落（Isaiah 3:8）。
其原因乃是驕傲與虛偽（Isaiah 3:8-9）。
先知陳明神治理的原則——義人必亨通，惡人必遭禍（Isaiah 3:12-15）。
國中的官長腐敗而暴虐（Isaiah 3:12-15）。
本章末段（Isaiah 3:16-26）生動地描繪猶太社會婦女群的浮華、驕傲與愚妄，並確言她們必陷入將臨到全國的災禍之中。
Isaiah 4:1-6 是同一預言的延續，包含以下幾部分：
-
陳述全國普遍的災禍，由「男人」被除滅、婦女向剩下少數的男人央求、只求在自己的名下除去羞辱這一事實表明出來（Isaiah 4:1）。
-
在那未來的時候，人必仰望彌賽亞；必深感惟有神能介入拯救他們；並必高度尊重「耶和華的苗裔」——彌賽亞，惟有祂是他們得拯救的仰望（Isaiah 4:2）。
-
百姓必歸向神，全國必從他們的罪中改革（Isaiah 4:3-4）。耶和華的審判必有效除去先知所指斥的那些特殊罪惡，這國必成為聖潔。
在那未來的時候，神必作祂子民的保護者，祂同在與保護的表記必在他們中間到處顯明（Isaiah 4:5-6）。
可見這預言發出之時，這國正驕傲、狂妄而虛偽；他們經商順利，奢華的憑藉豐盛；國民的驕矜虛榮表現於衣著、奢侈，以及官長的暴虐之舉；普遍的紊亂與無序盛行，至少有一部分國民在拜偶像。整篇預言可視為對這些罪惡的譴責，並嚴正宣告：「因著」這些罪惡——無論它們盛行於何處——神的審判必傾倒在那民身上。這預言也瞻望更快樂更純淨的時日，並保證神加於有罪之民的「一連串」審判「最終」必產生煉淨他們的功效，這一切罪惡與災禍之後，必有彌賽亞純淨而和平的統治。這正合乎以賽亞的筆法：當他巡視現存的罪惡，看見同胞的墮落而深為痛心，描畫那必「確然」臨到他們的審判，而當他彷彿因默想他們的罪惡與災禍而心生厭倦時，他的心思便安息於對那更純淨更快樂時期的默想——那時彌賽亞必作王，和平、繁榮與純潔必遍及各地。
Prophecy concerning the kingdom of the Messiah, and the conversion of the Gentile world, Isaiah 2:1-5. Great wickedness and idolatry of the unbelieving Jews, Isaiah 2:6-9. Terrible consternation that will seize the wicked, who shall in vain seek for rocks and mountains to hide them from the face of God in the day of his judgments, Isaiah 2:10-17. Total destruction of idolatry in consequence of the establishment of Messiah's kingdom, Isaiah 2:18-21. An exhortation to put no confidence in man, Isaiah 2:22.
The prophecy contained in the second, third, and fourth chapters, makes one continued discourse. The first five verses of chap. 2 foretell the kingdom of Messiah, the conversion of the Gentiles, and their admission into it. From the sixth verse to the end of the second chapter is foretold the punishment of the unbelieving Jews for their idolatrous practices, their confidence in their own strength, and distrust of God's protection; and moreover the destruction of idolatry, in consequence of the establishment of Messiah's kingdom. The whole of the third chapter, with the first verse of the fourth, is a prophecy of the calamities of the Babylonian invasion and captivity; with a particular amplification of the distress of the proud and luxurious daughters of Sion; Isaiah 4:2-6 promises to the remnant, which shall have escaped this severe purgation, a future restoration to the favor and protection of God.
This prophecy was probably delivered in the time of Jotham, or perhaps in that of Uzziah, as Isaiah is said to have prophesied in his reign; to which time not any of his prophecies is so applicable as that of these chapters. The seventh verse of the second, and the latter part of the third chapter, plainly point out times in which riches abounded, and luxury and delicacy prevailed. Plenty of silver and gold could only arise from their commerce; particularly from that part of it which was carried on by the Red Sea. This circumstance seems to confine the prophecy within the limits above mentioned, while the port of Elath was in their hands; it was lost under Ahaz, and never recovered.
INTRODUCTION TO Isaiah 2
This chapter contains a vision or prophecy of the enlargement of Christ's kingdom and interest, and of the glory of his church in the latter day, by the calling of the Gentiles, and the numerous conversions of them to it, and of the abolition of idolatry, and the destruction of the antichristian party. The inscription to it is in Isaiah 2:1 the prophecy itself follows; the date of it is the last days; the subject matter of it, the kingdom, interest, and church of Christ, signified by the mountain of the Lord's house; its glorious estate is expressed by its establishment on the mountains; by its exaltation above the hills; and by the great numbers that should flock to it, and should encourage one another to go up to it, in order to learn the ways of God, and walk in them; the means of which is the Gospel preached, that should go out of Jerusalem; the effect of that is peace among the nations: hence the house of Jacob is exhorted to walk in the light held forth by it, Isaiah 2:2 and then the reasons are given of God's rejecting and forsaking some that bear the Christian name, called the house of Jacob; namely, their Heathenish superstition, idolatry, covetousness, and confidence in their riches; who are sarcastically called upon to hide themselves in the rocks for fear of the Lord, Isaiah 2:6 when the judgments of God are denounced on the proud and lofty, comparable to cedars, oaks, mountains, hills, high towers, fenced walls, and ships of the ocean, at which time, Christ, and he alone, will be exalted, and idolatry utterly abolished; the consequence of which will be the utmost dread and terror to all idolaters, Isaiah 2:11 and the chapter is concluded with an exhortation to such to cease from the man of sin, and have him in no account, Isaiah 2:22.
Ch. 2–4
In these three chapters we seem to have one of the minor collections of Isaianic oracles from which the present book of Isaiah has been compiled (see Introd., p. lxvii). That they once existed as a separate volume is strongly suggested by two circumstances. (a) The form of the superscription (Isaiah 2:1) as compared with that of ch. Isaiah 1:1. The repetition of the full designation of the prophet, without any note of time or subject specially applicable to what follows, would seem to indicate that this heading was written independently of the general title in ch. 1. (b) The artistic unity and completeness of the section as a whole confirms the impression of its original independence. It contains (1) an introduction (Isaiah 2:2-4), describing the future glory of Zion as the religious metropolis of the world; (2) a series of discourses in which the prophet assails the prevalent vices and evils of his own day, and announces the judgment about to fall on the nation (Isaiah 2:5 [6]–4:1); and (3) a conclusion (Isaiah 4:2-6), shewing how through judgment the ideal set forth at the outset shall be realised in the blessings reserved for those who escape the judgment. The enclosing of the oracles of judgment between two passages of Messianic import affords clear evidence of literary design: which is admitted even by critics who (see below) question the Isaianic authorship of the opening and closing sections.
With regard to the date little difference of opinion exists. At least the middle portion (Isaiah 2:6 to Isaiah 4:1) is assigned with hardly a dissentient voice to the very earliest period of Isaiah’s prophetic career. In Isaiah 2:6-22, the material prosperity attained under Uzziah still exists in undiminished splendour, and (since Isaiah did not receive his prophetic call till the year of that king’s death) the passage is most naturally assigned to the succeeding reign, that of Jotham. Ch. 3 may have been written somewhat later. Its picture of anarchy may have been suggested by tendencies which Isaiah saw around him, caused by the removal of a strong hand from the helm; and at all events Isaiah 2:12 applies to no king so well as to the weak and irresolute Ahaz. On the other hand, the absence of any explicit allusion to the Assyrians shews that the prophecies belong to the very beginning of the reign, prior to the events recorded in ch. 7. The whole passage is thus of great importance as a record of the impressions and ideas with which Isaiah entered on public life.
II. 1. On the scope of the heading see Introd. Note above.—The word … saw] The combination of the verb “see” with the obj. “word” is not uncommon: Jeremiah 38:21; Habakkuk 2:1; Amos 1:1; Micah 1:1, and cf. Isaiah 13:1; Habakkuk 1:1 (burden). In such expressions both words have undergone a certain process of generalisation; “word” denoting the substance of the prophetic revelation, in whatever way received, and “see” (ḥâzâh) describing the spiritual intuition by which the prophet was enabled to apprehend it. (See on ch. Isaiah 1:1)
Isa 2:1-22.
1. 標題。
The word——即啟示。
「話」——這表明這是一個新預言的開始。它與前一章沒有直接的關聯。它無疑是在別的時候傳講的，所論的也是另一類事件。前一章所用的是「默示」（異象）一詞（Isaiah 1:1），但意義大體相同。「話」（דבר dâbâr）一詞指「命令、應許、教訓、神諭、啟示、信息、事情」等。它在這裏的意思是：以賽亞預先看見了某些將來的「事件」或「事情」，將要發生在猶大和耶路撒冷身上。
「論到猶大……」——見Isaiah 1:1的註釋。
The word that Isaiah the son of Amoz saw,.... That is, the vision which he saw, for a new one here begins, though agreeable to what goes before; or the prophecy of future things, which he had given to him in a visionary way. The Targum paraphrases it,
"the word of prophecy, which Isaiah, the son of Amoz, prophesied:''
or the thing, the "decree", as some choose to render it, the purpose of God concerning things to come, which was revealed to the prophet, and he here declares:
concerning Judah and Jerusalem; the church and people of God, and what should befall them and their enemies in the latter day: this inscription stands for this and the three following chapters.
本章開始一篇新的講章，並延續至接下來的兩章。這篇信息的對象是猶大和耶路撒冷，Isa 2:1。在本章中先知論到：I. 基督徒的榮耀，就是耶路撒冷、末後日子的福音教會，論到必有許多人歸向它（Isa 2:2,3），以及它將為世界帶來的大平安（Isa 2:4），由此推論出雅各家當盡的本分，Isa 2:5。II. 猶太人耶路撒冷的羞恥，就是它當時的光景，以及它在拒絕福音並被神棄絕之後的光景。1. 他們的罪就是他們的羞恥，Isa 2:6-9。2. 神必藉著審判使他們謙卑、使他們蒙羞，Isa 2:10-17。3. 他們自己必因信靠偶像和血氣的膀臂而羞愧，Isa 2:18-22。如今我們要作這兩個耶路撒冷中哪一個的居民——是那充滿對神的認識、將成為我們永遠榮耀的，還是那充滿馬匹戰車、金銀以及這類偶像、終必成為我們羞恥的？