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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Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 7:3
Pas encore de traduction.
Matthew 7:3-5. And why beholdest thou the mote, &c. — In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? — The word καρφος, here rendered mote, according to Hesychius, may signify a little splinter of wood. This, and the beam, its opposite, were proverbially used by the Jews to denote, the one, small infirmities, the other, gross, palpable faults. And how wilt thou say, &c. — With what face can you undertake to reprove others for smaller faults, while you are guilty of much greater yourself, and are neither sensible of them, nor have the integrity to amend them? Thou hypocrite, first cast out the beam, &c. — It is mere hypocrisy to pretend zeal for the amendment of others, while we have none for our own. Correct, therefore, the errors of thy judgment, and the enormities of thy life. And then — When that which obstructed thy sight is removed, thou shalt see clearly to cast out the mote out of thy brother’s eye — And mayest attempt it with more decency, and a greater probability of success. We may lay it down as a fixed and certain truth that the more we advance in genuine piety and virtue ourselves, we shall be the better able to form a correct judgment of the conduct of others, and the better qualified, both in point of skill and authority, to reprove and reform any thing that we may see amiss in their dispositions or behaviour. Our judgment of their character and actions will be the more charitable, and for that reason so much the more just: our rebukes will be the more mild, prudent, and winning; and our authority to press a reformation upon them so much the more weighty. “How happy would the world be, if all who teach the Christian religion would conscientiously observe the precept given them here by their Master.”
Pas encore de traduction.
Matthew 7:3. And why beholdest thou— Τι βλεπεις . "Why dost thou observe, or take notice of?" For the original word βλεπεις here signifies not only to be acquainted with other people's faults, but to pry into them, with a design to censure and reprove them. Eye here, as in ch. Mat 5:29 and Mat 6:22 signifies the intention, which is the usual subject of rash censures; because actions are self-evident, and not so liable to misconstruction, as the intention wherewith they are performed. This latter is not apparent, and therefore leaves room for that rash judgment which our Lord had just before prohibited. The word which we render mote signifies a splinter or shiver of wood; in Latin festuca, whence the English fescue (see Johnson's Dictionary). This, and the beam as its opposite, were proverbially used by the Jews to denote small infirmities and gross faults; each of which proportionably obstruct the moral discernment. See Stockius on the word δοκος, Heylin, and Horace, Sat, 3: lib. 1: Matthew 7:26.
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And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
And why beholdest thou — Here is the true method of preaching, by doctrine and use, explication and application. Ministers must (as our Saviour in his text) bring hammers with their nails, Jeremiah 23:29 , and drive them into the very head, yea, goad men to the quick, Ecclesiastes 12:11 ; that the people’s hearts may either break, as theirs,Acts 2:37; Acts 2:37 , or burst, as theirs,Acts 7:54; Acts 7:54 . A general doctrine, not applied, is as a sword without an edge, not in itself, but to us, through our singular fencelessness: or, as a whole loaf set before children, that will do them no good; the bellows will be burnt in the fire, but the dross remains still. A garment fitted for all bodies is fit for no body; and that which is spoken to all, is taken as spoken to none.
The mote that is in thy brother’s eye — The mote or straw: the word "beam" seems rather to have reference to a straw than to a mote: Generaliter significat quod siccum et leve est. Tertullianus stipulam vertit. and this is an evil disease that I have seen under the sun, that men (and those of the better sort sometimes) bear nothing, talk of nothing, so willingly, as they do of other men’s faults; Psalms 50:20 ; "thou sittest and speakest against thy brother," … Vituperant homines quam commendant promptius. Plaut. There is no discourse that men will sit so long at and be so taken with as this. "The words of the talebearer are as flatteries, and they go down to the bowels of the belly," Proverbs 18:8 . Many are never well, longer than they are holding their fingers in other men’s sores, amplifying and aggravating their faults and failings, not only most severely, but almost tragically; not once mentioning their good parts and practices. These are like crows, that fasten only upon carrion, or the horsefly, that if he happen into a field that is never so full of sweet flowers, yet if there be but a little filthy dung in it his eye and scent is only to that, and upon that only will he light. Vultures ad male olentla feruntur. Basil. David compareth such as these to the asp, that is quick of hearing, but very ill-sighted (having his eyes not in his forehead, but in his temples), weak, but full of poison. Herein only is the difference. That poison that asps vent to the hurt of others, they keep within them without hurt unto themselves. Aspidi hebetes oculi dati, eosque non in fronte sed in temporibus habet. Pliny, 16. 14. Non est huic similis malitia, haec habentibus pessima est. Seneca. But the malicious censurer is his own worst enemy; for as he "sets his mouth against heaven, and his tongue walketh through the earth," Psalms 73:9 , so by misjudging (out of an inward hatred of another) all his actions and intentions, he pulls upon himself the hatred both of heaven and earth, for his trampling upon God’s jewels, because a little sullied. God doth unwillingly see the faults of his children, Numbers 6:21 ; Numbers 6:23 yea, he passeth by their iniquity, transgression, and sin, Micah 7:18 ; with one breath both these are reported: "The high places were not removed, yet nevertheless Asa’s heart was perfect," … So1 Peter 3:6; 1 Peter 3:6 ; cf. Genesis 18:12 . Sarah’s whole sentence was vile and profane; not one good word in it, but this, that she called her husband Lord. God of his goodness takes notice of that word, and records it, by St Peter, to her eternal commendation. He spieth out and severeth gold, though but a dram, from a mass of dross; good grain, though but a handful, from a heap of chaff; cuts out that which is perished (as men do out of a rotten apple) and preserves the rest. Be ye therefore followers herein of God, as dear children; and walk in love, …,Ephesians 5:1-2; Ephesians 5:1-2 . It thinketh not evil, but "believeth all things, hopeth all things," 1 Corinthians 13:5 ; strains to hold a good opinion where it hath least probability to induce it; rashly rejects none in whom it seeth signs of grace; according to that of our Saviour, "See that ye despise not one of these little ones," neither for error in judgment, Romans 14:3-10 , nor for slips and infirmities in life and conversation, and that because God despiseth them not, but guards them by his angels, and sayeth them by his Son, whom he sent for the purpose, Matthew 18:10-11; Matthew , 1 Thessalonians 1:4; 1 Thessalonians 1:4 ; "Knowing, brethren beloved, your election of God," viz. by your effectual faith, laborious love, patient hope, 1 Thessalonians 1:3 although they were so compassed with infirmities, as he doubted lest the tempter had tempted them: and his labour had been in vain,1 Thessalonians 3:5; 1 Thessalonians 3:5 ; he feared their utter apostasy. So,Hebrews 5:11; Hebrews 5:11: he could not but be persuaded of them "better things, and such as accompany salvation," though he had justly and sharply reproved them for their dulness of hearing and slowness of proceeding yea, sets before their eyes that terror of the Lord upon apostates, to quicken their pace and excite them to proficiency. "I am black," saith the Church, "but comely as the tents of Kedar as the curtains of Solomon," Song of Solomon 1:5 . The Kedarites dwelt in tents and open fields, where all was exposed to the parching sun in the desert but in Arabia’s deserts, and they were very rich and glorious, see Ezekiel 27:21 ; Jeremiah 49:28 ; Jeremiah 29:1-32 Isaiah 21:13 ; Isaiah 21:16-17 full of precious gems, gold, and pleasant odours. Arabia looked rudely yet by searching it regularly, there were to be found things of greatest price. So is it with many of God’s people, especially in the scorching heat of temptation, desertion, or outward affliction, … He that follows his own conjecture, may condemn a dear child of God, and approve a detestable heretic, as Philip did Simon Magus. If his eyes be too fast fixed either on the saints’ infirmities or the hypocrites’ fair pretences, they may bring forth, as Jacob’s shoe did, spotted fruits.
But considerest not the beam that is in thine own eye — Most men’s minds are as ill set as the eyes; they can turn neither of them inwards. They tell us of a kind of witches, that stirring abroad would put on their eyes, but returning home, they boxed them up again. Lamiae apud Plinium. The philosophers call upon us to look to the hinder part of the wallet. And St James saith, "Be not many masters" or teachers: and mark the reason, which he prescribeth as a remedy; "for in many things we sin all," James 3:1-2 . Now those that in the sense of their own sinfulness are poor in spirit, will soon be meek and merciful to their fellow sinners; they that have proved their own works, and found all to be (not good and very good, as God did his, but) naught and stark naught, as the figs in Jeremiah, Jeremiah 24:2 will be content to bear one another’s burdens, and restore such as are overtaken in a fault with the spirit of meekness, considering themselves lest they also be tempted, Galatians 6:1-2 ; Galatians 6:4 . They will be as willing to lend mercy now, as they may have need to borrow mercy another time Erratis veniam poscenti reddere par est. Hor. And consciousness of their own corruptions will make them compassionate towards others in this kind. The Greek word that signifieth to censure, signifieth also, and in the first place, to be idle. Αργεω , arguo, proprie ferior, post, reprehendo. Becman. Whereunto agreeth that of St Paul (speaking of wanton widows), "they learn to be idle, wandering about from house to house: and not only idle, but tattlers also, and busy bodies, speaking of things that they ought not," 1 Timothy 5:13 . Those that travel not with their own hearts, have both leisure and list to be meddling with others.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
Pas encore de traduction.
Matthew 7:3. Κάρφος, a minute fragment of twig, wood, or straw, which, in entering the eye (see Wetstein), becomes the figurative representation of a slight moral fault; δοκός, again, is the figure by which a heinous[425] fault is denoted. Comp. Lightfoot, p. 307; Buxtorf, Lex Talm. p. 2080. Tholuck prefers to find the point of comparison in the pain caused by the splinter or beam in the eye. This is inadmissible, for otherwise it could not be said, in reference to the beam in the eye, οὐ κατανοεῖς, i.e. thou perceivest not, art not aware. It is the magnitude of his own moral defects that the self-righteous man fails to discover. The brother, as in Matthew 5:22. Notice, further, the arrangement of words so appropriate to the sense in the second clause.
[425] The view of Theophylact, Baumgarten-Crusius, and several others, that the beam in a man’s own eye is calculated to make him conscious of his incapacity for recognising the faults of others, is foreign to the context. Luther correctly observes: “That He may the more earnestly warn us, He takes a rough simile, and paints the thing before our eyes, pronouncing some such opinion as this,—that every one who judges his neighbour has a huge beam in his eye, while he who is judged has only a tiny chip, (and) that he is ten times more deserving of judgment and condemnation for having condemned others.”