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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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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(48) Be ye therefore perfect.—Literally, Ye therefore shall be perfect—the ideal future that implies an imperative.
Your Father which is in heaven.—The better reading gives, your heavenly Father. The idea of perfection implied in the word here is that of the attainment of the end or ideal completeness of our being. In us that attainment implies growth, and the word is used (e.g., in 1Corinthians 2:6; Hebrews 5:14) of men of full age as contrasted with infants. In God the perfection is not something attained, but exists eternally, but we draw near to it and become partakers of the divine nature when we love as He loves:
———“Earthly power doth then show likest God’s
When mercy seasons justice.”
- Be ye] Lit. Ye shall be perfect. Either (1) in reference to a future state, “if ye have this true love or charity ye shall be perfect hereafter;” or (2) the future has an imperative force, and perfect is limited by the preceding words = perfect in respect of love, i. e. “love your enemies as well as your neighbours,” because your Father being perfect in respect of love does this.
Matthew 5:48. Concluding exhortation. οὖν, from an ancient form of the participle of the verb εἶναι (Klotz, Devar.) = “things being so;” either a collective inference from all that goes before (Matthew 5:21-47) or as a reflection on the immediately preceding argument. Both come to the same thing. Godlike love is commended in Matthew 5:44-47, but the gist of all the six illustrations of Christ’s way of thinking is: Love the fulfilling of the law; obviously, except in the case of oaths, where it is truth that is enjoined. But truth has its source in love; Ephesians 4:15 : ἀληθεύοντες ἐν ἀγάπῃ, “truthing it in love”.—ἔσεσθε, future, “ye shall be” = BE.—ὑμεῖς, ye, emphatic, in contrast with τελ. and ἐθν., who are content with moral commonplace and conventional standards.—Τέλειοι: in general, men who have reached the end, touched the ideal, that at least their purpose, not satisfied with anything short of it. The τέλειοι are not men with a conceit of perfection, but aspirants—men who seek to attain, like Paul: διώκω εἰ καὶ καταλάβω, Php 3:12, and like him, single-minded, their motto: ἓν δέ. Single-mindedness is a marked characteristic of all genuine citizens of the kingdom (Matthew 6:33), and what the Bible means by perfection. All men who attain have one great ruling aim. That aim for the disciple, as here set forth, is Godlikeness—ὡς ὁ πατὴρ … τέλειός ἐστιν. God is what His sons aspire to be; He never sinks below the ideal: impartial, benignant, gracious love, even to the unworthy; for that, not all conceivable attributes, is what is in view. ὡς, not in degree, that were a discouraging demand, but in kind. The kind very necessary to be emphasised in view of current ideas and practice, in which holiness was dissociated from love. The law “Be holy for I am holy” (Leviticus 11:44) was taken negatively and worked out in separation from the reputedly sinful. Jesus gave it positive contents, and worked it out in gracious love.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 5:48
Matthew 5:48. Ἔσεσθε] imperatively.
οὖν) draws a deduction from Matthew 5:44-47, where the emphatic ὑμεῖς forms the sublime antithesis to the last-mentioned publicans and heathens. The highest summary of the unending obligation of Christian love.
τέλειοι] ἐν μηδενὶ λειπόμενοι, Jam 1:4. Euth. Zigabenus well remarks: οἱ μὲν ἀγαπῶντες τοὺς ἀγαπῶντας αὐτοὺς ἀτελεῖς εἰσιν εἰς ἀλάπην: οἱ δὲ τοὺς ἐχθροὺς, οὗτοι τέλειοι. Comp. Luther: “after the example of the heavenly Father, who does not piece nor divide His love,” and already Ignatius, ad Philad., interpol. 3. Thus the closing admonition stands in close relation to what precedes. Others (Beza, Fritzsche, Kuinoel, Ewald, who also regards Matthew 7:12 as originally belonging to this passage): integri, sine vitiis in general, without exclusive reference to the commandment of love. They consider the verse as the top-stone of the whole discourse, directed from Matthew 5:20 onwards against the Pharisees. But this anti-Pharisaic tendency is still continued also in ch. 6, and the pointing to the example of God would at least not be appropriate to Matthew 6:27 ff. and to Matthew 6:31 ff.
ὥσπερ] equality of the moral modality, Matthew 5:45, by which the relation of the adequate degree is not required, and yet the ideal task, the obligation of which is never exhausted (Romans 13:8 ff.), is for ever made sure. Observe, moreover, how this ὥσπερ corresponds, indeed, to the Platonic conception of virtue (ὁμοιοῦσθαι τῷ θεῷ); the latter, however, is surpassed, on the one side, by the specific requirement of love as similarity to God; and, on the other, by the idea of God as the heavenly Father.
Ancora nessuna traduzione.
Ancora nessuna traduzione.
Verse 48. - In Luke 6:36, "Be ye merciful, even as your Father is merciful," we have certainly a reminiscence of the same saying, and, almost as certainly, from the smoothing away of difficulties, a less original form of it. Be ye therefore perfect; Revised Version, ye therefore shall be perfect (ἔσεσθε οϋν ὑμεῖς τέλειοι). The form is based on Deuteronomy 18:13, τέλειος ἔσῃ. While the introduction of ὑμεῖς emphasizes the contrast between Christ's disciples and those who followed the usual deduction from the Law, the position of ἔσεσθε (reversing that of Deuteronomy) shows that still greater emphasis is placed on their "perfection" as something to be attained. Also, while in the parallel passage of Luke the stress is upon the change that must take place (γὶνεσθε) - unless, as is possible, it has the simple meaning "show yourselves" (cf. ver. 45, note) - in Matthew the possibility or even the certainty of attaining it is definitely stated. You shall make this your aim, and shall attain to it. Therefore. A deduction from the principle laid down in vers. 44-47. From the consideration of the example of your Father, and of the insufficiency of being like publicans and heathen. Perfect (τέλειοι). In the Gospels here and Matthew 19:21 only. The word denotes those who have attained the full development of innate powers, in contrast to those who are still in the undeveloped state - adults in contrast to children. Thus the thought here is - Ye shall be satisfied with, and shall attain to, no lower state than that of maturity. But what is it as to which they shall be mature? Surely not the whole Law as illustrated by all the examples since ver. 21; for vers. 31, 32 are excluded by the comparison with God immediately following. It must be the subject with which the sentence is closely connected, vers. 44-47 (cf. Meyer); love to others even though they have done you wrong. In this respect, viz. love to others, you shall admit, says our Lord, no lower ideal than that of' maturity, even such maturity as is found in him who sends sun and rain on all alike. Some (Augustine, Trench) have seen in this a merely relative maturity, itself capable of further development; but the subject rather demands absolute and final maturity. This does not imply that man will ever have such fulness of love as the Father has, but that he will fully and completely attain to that measure of love to which he as a created being was intended to attain. It may, however, be in accordance with true exegesis to see, with Weiss, for such apparently is his meaning, also an indication of further teaching - the nature of the revelation made known by Christ. For whereas "the fundamental commandment" of the Old Testament, "Ye shall be holy; for I am holy" (Leviticus 11:44, 45), was the more negative thought of God's exaltation above the impurity of created beings, our Lord now puts forth "the positive conception of the Divine perfection, whose nature is all-embracing, self-sacrificing love. And in place of the God, for ever separated from his polluted people by his holiness, to whom they can only render themselves worthy of approach through the most anxious abstinence from all impurity, and by means of the statutes for purification contained in the Law, there is on the ground of this new revelation the Father in heaven, who stoops to his children in love, and so operates that they must and can be like him" (Weiss, 'Life,' 2:156). The simple and straightforward meaning of the verse, however, is this - You shall take no lower standard in love to enemies than God shows to those who ill treat him, and you shall, in fact, attain to this standard. Upon this (for the limitation of the meaning to one point makes no real difference) there arises the question which has been of so much importance in all ages of the Church - What is the measure of attainment that is really possible for Christ's disciples upon earth? ought they not to expect to live perfect lives? But the text gives no warrant for such an assertion. No doubt it says that attainment to maturity - to perfection according to creaturely limits - is eventually possible. That is implied in ἔσεσθε (vide supra). But when this attainment can be made is not stated. Many will, indeed, affirm that, as our Lord is giving directions to his disciples concerning things in this life, the attainment also is affirmed to be possible in this life. But this by no means follows. Christ gives the command, and by the form of it implies that it shall be carried out to the full. But this is quite consistent with the conception of a gradually increasing development of love which, in fact will attain maturity, a state in which God's love has ever been; but not immediately and not before the final completion of all Christ's work in us. The words form, indeed, a promise as well as a command, but the absence of a statement of time forbids us to claim the verse as a warrant for asserting that the τελειότης referred to can be attained in this life. Trench ('Syr.,' § 22.) explains the passage by saying that the adjective is used the first time in a relative, and the second time in an absolute, sense. But this does not seem as probable as the interpretation given above, according to which the adjective is in both cases used absolutely. His following words, however, deserve careful attention. "The Christian shall be ' perfect,' yet not in the sense in which some of the sects preach the doctrine of perfection, who, so soon as their words are looked into, are found either to mean nothing which they could not have expressed by a word less liable to misunderstanding; or to mean something which no man in this life shall attain, and which he who affirms he has attained is deceiving himself, or others, or both." Even as your Father which is in heaven is perfect; Revised Version, as your heavenly Father is perfect; so the manuscripts. The epithet, ὁ οὐράνιος, is wanting in Luke, but Matthew wishes to lay stress on their Father's character and methods being different from those of an earthly father. Observe again not "the Father" but your Father; nerving them to fulfil the summons to likeness to him (cf. ver. 16).