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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Adam Clarke's Commentary and Critical Notes on the Bible
Matthew 7 Introduction
Our Lord warns men against rash judgment and uncharitable censures, Matthew 7:1-5. Shows that holy things must not be profaned, Matthew 7:6; gives encouragement to fervent persevering prayer, Matthew 7:7-11. Shows how men should deal with each other, Matthew 7:12. Exhorts the people to enter in at the strait gate, Matthew 7:13, Matthew 7:14; to beware of false teachers, who are to be known by their fruits, Matthew 7:15-20. Shows that no man shall be saved by his mere profession of Christianity, however specious, Matthew 7:22, Matthew 7:23. The parable of the wise man who built his house upon a rock, Matthew 7:24, Matthew 7:25. Of the foolish man who built his house, without a foundation, on the sand, Matthew 7:26, Matthew 7:27. Christ concludes his sermon, and the people are astonished at his doctrine, Matthew 7:28, Matthew 7:29.
Ch. 5–7. Sermon on the Mount
It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or Metanoia, showing its conditions; and about the Kingdom or Basileia, showing its nature, legislation, and privileges.
The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.
In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment Again, instead of curses there are blessings, instead of penalties, reward.
Two questions are raised in regard to the Sermon on the Mount (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?
It is probable that the answer should be in the affirmative to each question. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. (c) The objection that some of the sayings are found in a different connection in St Luke’s Gospel cannot have great weight. For it is more than probable that our Lord repeated on many occasions various portions of His teaching. 2. (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. (c) The “mount” and the “plain” are not necessarily distinct localities. The plain is more accurately translated “a level place,” a platform on the high land. (d) The place in the order of events differs in St Luke, but it is probable that here as well as elsewhere St Matthew does not observe the order of time.
Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?
The following analysis may be of use in showing the connection.
A. The Subjects of the Kingdom, Matthew 5:3-16.
(1) Their character and privileges, Matthew 5:3-12.
(2) Their responsibility, Matthew 5:13-16.
B. The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.
(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.
(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.
C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.
Ch. 7. C. Characteristics of the Kingdom, Matthew 7:1-27After contrasting the New Law with the Mosaic Law and with Pharisaic rules and conduct, Jesus proceeds to lay down rules for the guidance of His disciples in the Christian life.
CHAPTER 7.
THE SERMON CONTINUED AND CLOSED.
The contents of this chapter are less closely connected and more miscellaneous than in the two preceding. In Matthew 7:1-12 the polemic against Pharisaism seems to be continued and concluded. Matthew 7:6-11 Weiss regards as an interpolation foreign to the connection. It seems best not to be too anxious about discovering connections, but to take the weighty moral sentences of the chapter as they stand, as embodying thoughts of Christ at whatever time uttered, on the hill or elsewhere, or in whatever connection. Section 1–5 certainly deals with a Pharisaic vice, that of exalting ourselves by disparaging others, a very cheap way of attaining moral superiority. Jesus would have His disciples rise above Pagans, publicans, Sadducees, Pharisees, but not by the method of detraction.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 7 Introduction
CHAPTER 7
Matthew 7:2. μετρηθ.] In opposition to decisive testimony, Elz. has ἀντιμετρηθ., from Luke 6:38.
Matthew 7:4. For ἀπό, Lachm. Tisch. 8 read ἐκ, found only in B א, Curss. With ἐκβάλω and Matthew 7:5 before them, the copyists involuntarily wrote the ἐκ.
Matthew 7:6. Lachm. and Tisch. have the future καταπατήσουσιν, according to B C L X, 33. With such important testimony in its favour, it is to be preferred to the generally received aor. conj.
Matthew 7:9. The omission of ἐστιν in B* L, Curss. and several versions (Lachm.: ἤ τις), as well as the reading ὃν αἰτήσει which follows (Lachm. Tisch. 8), is meant to help out the construction.
Matthew 7:10. καὶ ἐὰν ἰχθὺν αἰτήσῃ] Lachm. Tisch. 8 : ἢ καὶ ἰχθὺν αἰτήσει, as in B C א, Curss. Verss., after Luke 11:11.
Matthew 7:13. ἡ πύλη] is deleted by Lachm. and bracketed by Tisch. 8, but only, however, after א Codd. of the It. and Fathers (Clem. Or. Cypr. Hilar. Lucif.). From its resemblance to πλατεῖα immediately preceding, this word was very liable to be omitted. The authority for its omission in Matthew 7:14 is decidedly weaker (א being in this case against it). Here also it is bracketed by Lachm. and Tisch. 8.
Matthew 7:14. τί] Elz. and Tisch., with a decided preponderance of testimony against them, prefer ὅτι, which owed its origin to ὅτι πλατεῖα, etc., Matthew 7:13, the meaning of τί not being understood.
Matthew 7:16. σταφυλήν] Schulz, Lachm. Tisch. 8 have σταφυλάς, according to B א and several Curss. and Verss. The plural originated in consequence of συλλέγ. and σῦκα.
Matthew 7:18. Tisch. 8. has ἐνεγκεῖν for ποιεῖν in both instances, against decisive testimony. After πᾶν Lachm. has οὖν in brackets (C** L Z, Curss. Verss.). An interpolation for the sake of connection, rendered in Brix. by enim, and in Germ. 2 by autem.
Matthew 7:21. After ἐν (Lachm. Tisch. 8 : ἐν τοῖς, according to B Z א) οὐρανοῖς, Fritzsche, following Bengel, inserts οὗτος εἰσελεύσεται εἰς τὴν βας. τῶν οὐρανῶν, but on far too slender authority. A supplementary gloss.
Matthew 7:24. ὁμοιώσω αὐτόν] B Z א, Curss. Verss. and several Fathers have ὁμοιωθήσεται. Derived from Matthew 7:26 for the sake of the nominat. πᾶς. Adopted by Lachm. and Tisch. 8.
Matthew 7:28. συνετέλεσεν] Lach. Tisch. read ἐτέλεσεν, according to B C Z? Γ א, Curss. Or. Chrys. But how easily might the syllable συν drop out between OTE ETE! especially as συντελεῖν occurs nowhere else in Matth.
Matthew 7:29. Lachm. inserts αὐτῶν καὶ οἱ Φαρισαῖοι after γραμματεῖς, on authorities of unequal value. The evidence is stronger in favour of αὐτῶν, which, moreover, is confirmed by א. Tisch. has adopted merely αὐτῶν after γραμματεῖς, in which, however, he is right; because, whilst there was no reason for adding αὐτῶν, the omission of it was natural in itself, and suggested by Mark 1:22.
Jesus warns (1) against judging, Matthew 7:1-6; urges (2) to prayer, Matthew 7:7-11; then (3) prepares for the transition, Matthew 7:12, to the exhortation to enter the Messianic kingdom through the strait gate, Matthew 7:13-14; warns (4) against false prophets, Matthew 7:15-23; and concludes with the powerful passage regarding the wise and the foolish man, Matthew 7:24-27.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
SERMON ON THE MOUNT--concluded.
Mt 7:1-12.
MISCELLANEOUS SUPPLEMENTARY COUNSELS.
That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."
Censorious Judgment
(Mt 7:1-5).
1. Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.
Judge not ... - This command refers to rash, censorious, and unjust judgment. See Romans 2:1. Luke Luk 6:37 explains it in the sense of "condemning." Christ does not condemn judging as a magistrate, for that, when according to justice, is lawful and necessary. Nor does he condemn our "forming an opinion" of the conduct of others, for it is impossible "not" to form an opinion of conduct that we know to be evil. But what he refers to is a habit of forming a judgment hastily, harshly, and without an allowance for every palliating circumstance, and a habit of "expressing" such an opinion harshly and unnecessarily when formed. It rather refers to private judgment than "judicial," and perhaps primarily to the customs of the scribes and Pharisees.
This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof, Mt 7:1-6. II. Encouragements given us to pray to God for what we need, Mt 7:7-11. III. The necessity of strictness in conversation urged upon us, Mt 7:12-14. IV. A caution given us to take heed of false prophets, Mt 7:15-20. V. The conclusion of the whole sermon, showing the necessity of universal obedience to Christ's commands, without which we cannot expect to be happy, Mt 7:21-27. VI. The impression which Christ's doctrine made upon his hearers, Mt 7:28,29.