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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- that these stones be made bread] The temptation is addressed to the appetite, Use thy divine power to satisfy the lusts of the flesh.
The Son of God
By its position in the sentence Son is emphatic. "If thou standest to God in the relation of Son."
Bread (ἄπτοι)
Lit., loaves or cakes. So Wyc., loaves. These stones were perhaps those "silicious accretions," which assume the exact shape of little loaves of bread, and which were represented in legend as the petrified fruits of the cities of the plain. By a similar fancy certain crystallizations on Mount Carmel and near Bethlehem are called "Elijah's melons," and the "Virgin Mary's peas;" and the black and white stones found along the shores of the Lake of Galilee have been transformed into traces of the tears of Jacob in search of Joseph. The very appearance of these stones, like the bread for which the faint body hungered, may have added force to the temptation. This resemblance may have been present to Christ's mind in his words at Matthew 7:9.
If thou art the Son of God (ε υιος ε του θεου). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him. Become bread (αρτο γενωντα). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power. It is written (γεγραπτα). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is Deuteronomy 8:3 from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.
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Matthew 4:3-4. First temptation, through hunger.
Matthew 4:3. προσελθὼν, another of the evangelist’s favourite words, implies that the tempter is conceived by the narrator as approaching outwardly in visible form.—εἰπὲ ἵνα: literally “speak in order that”. Some grammarians see in this use of ἵνα with the subjunctive a progress in the later Macedonian Greek onwards towards modern Greek, in which νά with subjunctive entirely supersedes the infinitive. Buttmann (Gram. of the N. T.) says that the chief deviation in the N. T. from classic usage is that ἵνα appears not only after complete predicates, as a statement of design, but after incomplete predicates, supplying their necessary complements (cf. Mark 6:25; Mark 9:30). εἰπὲ here may be classed among verbs of commanding which take ἵνα after them.—οἱ λίθοι οὗτοι, these stones lying about, hinting at the desert character of the scene.—ἄρτοι γέν., that the rude pieces of stone may be turned miraculously into loaves. Weiss (Meyer) disputes the usual view that the temptation of Jesus lay in the suggestion to use His miraculous power in His own behoof. He had no such power, and if He had, why should He not use it for His own benefit as well as other men’s? He could only call into play by faith the power of God, and the temptation lay in the suggestion that His Messianic vocation was doubtful it God did not come to His help at this time. This seems a refinement. Hunger represents human wants, and the question was: whether Sonship was to mean exemption from these, or loyal acceptance of them as part of Messiah’s experience. At bottom the issue raised was selfishness or self-sacrifice. Selfishness would have been shown either in the use of personal power or in the wish that God would use it.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 4:3
Matthew 4:3. Ὁ πειράζων Part, present taken substantively. See on Matthew 2:20. Here: the devil. Comp. 1 Thessalonians 3:5.
εἰ] does not indicate that Satan had doubts of Jesus being the Son of God (Origen, Wolf, Bengel), or was not aware of it (Ignat. Phil. interpol. 9), comp. Matthew 28:20; but the problematical expression was to incite Jesus to enter upon the unreasonable demand, and to prove Himself the Son of God. Euth. Zigabenus: ᾤετο, ὅτι παρακνισθήσεται τῷ λόγῳ, καθάπερ ὀνειδισθεὶς ἐπὶ τῷ μὴ εἶναι υἱὸς θεοῦ.
υἱὸς τοῦ θεοῦ] See Matthew 3:17. The devil makes use of this designation of the Messiah, not because he deemed Jesus to be only a man, who υἱοθετήθη τῷ θεῷ διὰ τὰς ἀρετὰς αὐτοῦ (Euth. Zigabenus), or because he had become doubtful, owing to the hungering of Jesus, of His divinity, which had been attested at His baptism (Chrysostom); but because Jesus’ supernatural relation to God is well known to him, whilst he himself, as the principle opposed to God, has to combat the manifestation and activity of the divine. Observe that by the position of the words the emphasis lies on υἱός: if Thou standest to God in the relation of Son.
εἰπὲ, ἵνα] ἵνα after verbs of commanding, entreaty, and desire, and the like, does not stand in the sense of the infinitive, as is commonly assumed (Winer, de Wette, Bleek), in opposition to the necessary conception of the words, but is, as it always is, an expression of the purpose, in order that, the mistaking of which proceeds from this, that it is not usual in the German language to express the object, of the command, and so on, in the form of a purpose. Here: speak (utter a command) in order that these stones, and so on. Comp. Matthew 20:21. The oldest examples from Greek writers after ἐθέλειν, ὄφρα, in Hom. Il. i. 133 (see Nägelsbach thereon), occur in Herodotus and Demosthenes. See Schaefer, ad Dem. 279. 8 : ἀξιοῦν, ἵνα βοηθήσῃ; Kühner, II. 2, p. 519.
οἱ λίθοι οὗτοι] comp. Matthew 3:9.
ἄρτος] Bread, in the proper sense; not, like לֶחֶם, food in general. Comp. Matthew 7:9.
The Son of God must free Himself from the state of hunger, which is unbecoming His dignity, by an act similar to the divine creation, and thus employ His divine power for His own advantage. The tempter introduces his lever into the immediate situation of the moment.
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Matthew 4:3. And when the tempter came to him — In a visible shape and appearance, to tempt him outwardly, as he had done inwardly before. For it appears from the account which Mark and Luke have given us of this matter, that our Lord had been tempted by the devil invisibly during the whole of the above-mentioned forty days — but now, it seems, he came to him in a visible form, probably in the human, as one that desired to inquire further into the evidences of his mission. Accordingly he said, If thou be the Son of God — In such an extraordinary sense as thou hast been declared to be, and if thou art indeed the promised Messiah, expected under that character, command that these stones be made bread — To relieve thy hunger, for in such circumstances it will undoubtedly be done. Thus Satan took advantage of our Lord’s distress to tempt him to doubt his being the Son of God in the sense in which he had just been declared to be so; and it seems the object of this first temptation was, to excite in his mind a distrust of the care and kindness of his heavenly Father, and to induce him to use unwarranted means to relieve his hunger. But it is objected here, If Christ were God, why should he be tempted? Was it to show that God was able to overcome the temptations of the devil? Could there be any doubt of this? We answer, he was man, very man, as well as God, “of a reasonable soul, and human flesh subsisting,” and it was only as man that he was tempted. If it be replied, that seeing his human nature was personally united to the divine, it must still be superfluous to show that even his human nature, thus influenced, should be able to baffle the assaults of Satan: Irenæus, an eminent father of the second century, answering this very objection, then made by the Ebionites, (the elder brethren of the Photinians and Socinians,) observes that, as he was man, that he might be tempted, so he was the Word, that he might be glorified; the Word, (or Godhead,) being quiescent in his temptation, crucifixion, and death. These words being preserved and cited, says Dr. Whitby, by Theodoret, show that the latter fathers approved of this solution of this difficulty. Among the reasons assigned of our Lord’s temptation, one is, the consolation of his members conflicting with the adversary of their souls. For, in that he suffered, being tempted, he can sympathize with, and succour those that are tempted; affording them the same Spirit that was in him, that they may resist the devil with the same weapons, and overcome him with the same assistance, by which he, in his human nature, combated and conquered. Now this ground of comfort would be wholly taken from us, if Christ overcame Satan merely by virtue of that nature, by which he was απειραστος κακων, James 1:13, incapable of being overcome by temptation. But if, with Irenæus, we affirm that the divinity was then quiescent in him, and that he overcame Satan by virtue of the Spirit given to him, we, who have the same unction from the Holy One, may also hope to do it by his aid.
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