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
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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
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(3) Let not thy left hand know.—The phrase was probably proverbial, and indicates, in the form of free hyperbole, extremest secrecy. It is possible that there may be some reference to the practice of using the right hand in offering gifts at the altar. The symbolical application, though an afterthought, is yet suggestive. The “right hand” is the higher spiritual element in us that leads to acts of true charity, the “left” is the baser, self-seeking nature. We ought, as it were, to set a barrier between the two, as far as possible, i.e., to exclude that mingling of motives, which is at least the beginning of evil.
- when thou doest alms] Observe that the singular number is used throughout these instructions on the subject of almsgiving and prayer, and in these only. These duties are essentially personal and individual. The teaching of the Talmud commends secrecy in almsgiving in such sayings as “he that doeth alms in secret is greater than Moses.” But the spirit of hypocrisy prevailed; the Pharisees taught and did not.
Matthew 6:3. μὴ γνώτω: in proverbial form a counsel to give with simplicity. Let not even thy left hand, if possible even thyself, know, still less other men; give without self-consciousness or self-complacency, the root of ostentation.—ἐν τῷ κρυπτῷ: known to the recipient, of course, but to no other, so far as you are concerned, hardly even to yourself. “Pii lucent, et tamen latent,” Beng.—ὁ βλέπων ἐ. τ. κ., who seeth in the dark. “Acquainted with all my ways.” Psalms 139, a comfort to the sincerely good, not to the counterfeits.—ἀποδώσει σοι: a certainty, and not merely of the future. The reward is present; not in the form of self-complacency, but in the form of spiritual health, like natural buoyancy, when all physical functions work well. A right-minded man is happy without reflecting why; it is the joy of living in summer sunshine and bracing mountain air. The ἐν τῷ φανερῷ here and in Matthew 6:6 and Matthew 6:18, a gloss by some superficial copyist, ignores the inward present reward, and appeals in a new form to the spirit of ostentation.
Matthew 6:3. Σοῦ δέ] in emphatic contrast to hypocrites.
μὴ γνώτω ἡ ἀριστερά σου, κ.τ.λ.] The right hand gives, let not the left hand know it. Proverbial way of expressing entire freedom from the claiming anything like self-laudation. For sayings of a similar kind among the Fathers, see Suicer, Thes. I. p. 508. De Wette, following Paulus, thinks that what is referred to is the counting of the money into the left hand before it is given away with the right. This is out of place, for the warning is directed, not against a narrow calculating, but against an ostentatious almsgiving. For the same reason we must object to the view of Luther, who says: “When you are giving alms with the right hand, see that you are not seeking to receive more with the left, but rather put it behind your back,” and so on.
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Matthew 6:3. Let not thy left hand know— This is a kind of proverbial expression, which may be explained to this effect: "Let no one, no, not even your most intimate acquaintance, know what you do; be ignorant of it yourselves, or forget it immediately as far as possible." It is said that the poors' chest stood on the right hand as they entered the synagogues; to which circumstance some suppose the words to all
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But when thou doest alms, let not thy left hand know what thy right hand doeth:
But thou when thou doest thine alms — The godly Christian must walk in a diverse way to a world of wicked people, as Noah did, a really reproving their darkness by his light, their pride by his lowliness, their vainglory by his modesty, their ostentation by his secret devotion; not only (planet-like) keeping a constant counter motion to the corrupt manners of the most, but also shining forth fair with a singularity of heavenly light, spiritual goodness, and God’s sincere service, in the darkest midnight of damned impiety.
Let not thy left hand know, … — A proverbial speech, q.d. secrete thyself as much as may be, cast away the vain affectation of human applause. Let not thy left hand (if it had so much skill) understand what thou givest, and to whom, how much, how often, at what time, … God sets down every circumstance in his book of remembrance, Malachi 3:16 , as our Saviour (that true Archdeacon, as well as Archshepherd, 1 Peter 5:4 ) sat and viewed the estate, mind, and gift of every one that cast money into the treasury, Mark 12:41 ; and as he took special observation of those that came to hear him, how far they had come, how long they had been there, how little opportunity they had of providing for themselves, and how soon they might faint if sent away empty, Matthew 15:32 . In pugillaribus suis omnia notat. "I know thy work and thy labour," Revelation 2:2 , saith Christ to that Church: so to us, -I know thine alms, and thy privacy. Many give much, and are little noted or noticed. It matters not, saith our Saviour, though thy left hand should not know what thy right hand doth; there is no loss in that. Some talents are best improved by being laid up. A treasure that is hid is safer from thieves. Steal we therefore benefits upon men, as Joseph did the money into the sacks. And as he made a gain of the famine, and bought Egypt; so may we of the poor we relieve, and buy heaven, Luke 16:9 ; Romans 2:10 . Ex fame quaestum captabat Iosephus, et benignitate sua emit Egyptum, nos coelum.
a Solus ipse diversa ambulavit via. Chrys. de Noa.
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Verse 3. - But when thou; "thou" emphatic. Let not thy left hand know, etc. So little effect should thy kind action have upon thy memory. There should be no self-consciousness in it.