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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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
With what judgment ... - This was a proverb among the Jews. It expressed a truth; and Christ did not hesitate to adopt it as conveying his own sentiments. It refers no less to the way in which people will judge of us, than to the rule by which God will judge us. See 2 Samuel 22:27; Mark 4:24; James 2:13.
Mete - Measure. You shall be judged by the same rule which you apply to others.
For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.
For with what judgment ye judge, ye shall be judged,.... Both by God and men; to which agree those proverbial sentences used by the Jews;
"He that judgeth his neighbour according to the balance of righteousness, or innocence, they judge him according to righteousness.''
(w) And a little after,
"As ye have judged me according to the balance of righteousness, God will judge you according to the balance of righteousness.''
Hence that advice of Joshua ben Perachiah (x), who, by the Jewish writers, is said to be the master of Christ;
"Judge every man according to the balance of righteousness.''
Which their commentators explain thus (y); when you see a man as it were in "equilibrio", inclining to neither part, it is not clear from what he does, that he is either good or evil, righteous or unrighteous; yet when you see him do a thing which may be interpreted either to a good or a bad sense, it ought always to be interpreted to the best.
And with what measure you mete, it shall be measured to you again. This was an usual proverb among the Jews; it is sometimes delivered out thus, , "measure against measure" (z); but oftener thus, and nearer the form of it here, , "with what measure a man measures, they measure to him": one might fill up almost a page, in referring to places, where it is used in this form: besides those in the (a) margin, take the following, and the rather, because it gives instances of this retaliation (b):
""With what measure a man measures, they measure to him"; so the woman suspected of adultery, she adorned herself to commit sin, and God dishonoured her; she exposed herself to iniquity, God therefore stripped her naked; the same part of her body in which her sin begun, her punishment did. Samson walked after his eyes, and therefore the Philistines plucked out his eyes. Absalom was lifted up in his mind, with his hair, and therefore he was hanged by it; and because he lay with his father's ten concubines, they therefore pierced him with ten lances; and because he stole away three hearts, the heart of his father, the heart of the sanhedrim, and the heart of Israel, therefore he was thrust with three darts: and so it is with respect to good things; Miriam waited for Moses one hour, therefore the Israelites waited for her seven days in the wilderness; Joseph, who was greater than his brethren, buried his father; and Moses, who was the greatest among the Israelites took care of the bones of Joseph, and God himself buried Moses.''
(w) T. Bab. Sabbat, fol. 127. 2.((x) Pirke Abot, c. 1. sect. 6. (y) Maimon. & Bartenora in ib. (z) Bereshit Rabba, sect. 9. fol. 7. 4. (a) T. Bab. Megilla, fol. 12. 2. Sota, fol. 8. 2. Sanhedrim, fol. 100. 1. Zohar in Gen. fol. 87. 4. & in Lev. fol. 36. 1. & 39. 3. & in Num. fol. 67. 3. Bemidbar Rabba, fol. 194. 1. Misn. Beracot, c. 9. sect. 5. (b) Misn. Sota, c. 1. sect. 7, 8, 9. Vid. Tzeror Hammor, fol. 99. 1, 2.
Ver. 1,2. Our Saviour must not be understood here prohibiting any judgment, which is elsewhere in holy writ allowed, for the Holy Spirit doth not command and prohibit the same thing; whence it if evident, that it is not to be understood of political or ecclesiastical judgments, nor was our Saviour here speaking to any such persons: it is therefore to be understood of private judgments, nor of them absolutely, for it is lawful for us to judge ourselves, yea, it is our duty, 1 Corinthians 11:31: Nor is that judgment of our neighbour’s opinions or actions here forbidden which terminates in ourselves, in our satisfaction as to the truth or falsehood of the former, or the goodness or badness of the latter; we ought so to prove all things in order to our holding fast that which is good. Nor is all judgment of our neighbour’s actions with reference to him forbidden: how can we reprove him for his errors, or restore him that is fallen, without a previous judgment of his actions? But that which is here forbidden, is either,
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A rash judgment of his state, or a judging him for doing his duty: such was Simon’s judging the woman, or the disciples’ judgment of that woman, Matthew 26:8,9. Or:
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A judging of others for things which they judge to be indifferent, forbidden Romans 14:1-3. Or:
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A judging them for secret things, such as inward habits of grace, when no apparent fruits to the contrary are seen. Or,
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Condemning others for single acts, of a public censuring and condemning others for private failings. Or:
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Finally, Any open and public censuring the actions of others, when and where it cannot conduce either to God’s glory or our brother’s good.
That ye be not judged: this is expounded in the next verse, telling us either the ordinary temper of men, or the just judgment of God, repaying such uncharitable actions per legem talionis, with suffering others to do the like to us, Luke 6:37.
Verse 2. - Parallels to the second clause in Luke 6:38 and Mark 4:24, For. Explanatory of" that ye be not judged." The principle of your own judgment will be applied in turn to yourselves. With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. The judgment (κρίμα) is the verdict; the measure is the severity or otherwise of the verdict. In both clauses (cf. ver. 1, note) the passives refer to judgment by God, as is even more clear in Mark 4:24. The saying, "with what measure," etc., is found in Mishua, 'Sotah,' 1:7 ("With the measure with which a man measures do they measure to him"), where it is applied to the jus talionis in the case of a woman suspected of adultery (Numbers 5:11-31). Again. Omitted by the Revised Version, with the manuscripts. It was naturally inserted by the copyists, either as an unconscious deduction or from the parallel passage in Luke; but it is absent in the characteristically Jewish form of the saying found in the Mishna.
(2) With what judgment ye judge. . . .—Here again truth takes the form of a seeming paradox. The unjust judgment of man does not bring upon us a divine judgment which is also unjust; but the severity which we have unjustly meted out to others, becomes, by a retributive law, the measure of that which is justly dealt out to us.
- judgment] The same Greek word is used Romans 2:2-3 of the divine sentence or decision: see that passage and context which are closely parallel to these verses: cp. also Mark 12:40, where the same word is translated “damnation.”
2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete--whatever standard of judgment ye apply to others.
it shall be measured to you again--This proverbial maxim is used by our Lord in other connections--as in
Mr 4:24,
and with a slightly different application in
Lu 6:38
--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.