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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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.
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.
まだ翻訳がありません。
山上の説教—結。
Mt 7:1-12.
雑多な 補足的 勧告。
これらの節が完全に補足的であるというのが、最も簡単で最も自然な見解である。直前の文脈との明らかな関連を見出そうとするあらゆる試みは、私たちの判断では、無理がある。しかし補足的であっても、これらの勧告は決して重要性が低いわけではない。むしろ、これらはキリストの生涯の最も繊細で不可欠な義務のいくつかを含む。ここで提示される生き生きとした形においては、おそらくこれらは前述のいずれの見出しの下でも同じ効果をもって導入され得なかったであろう。しかしこれらは同じ大原則から生じ、同じ福音的「義」の他の形態および現れにすぎない。
非難的なさばき
(Mt 7:1-5)。
1. さばいてはならない。さばかれないためである—ここで「さばく」とは、必ずしも有罪の宣告を下すことを意味するのではなく、好意的であれ不好意的であれ、単純なさばきのことでもない。文脈は、ここで非難されるものが、他者の性質や行動を好ましく見る性向であり、それが必然的に、軽率で不正で愛のないさばきを彼らに下すことにつながることを明らかにする。疑いなく、ここで語られるのはそのように下されたさばきである。しかし主がねらいとするのは、そこから生じる霊である。この愛のない霊を避ける限り、私たちは兄弟の性質や行動についてさばきの座に着くことを許されるだけでなく、必要な識別の行使において、しばしば自らの導きのためにそうすることを余儀なくされる。ここで非難されるのは、非難的な性向の行使に関わる愛の律法の違反だけである。そしてそれに対する論拠—「さばかれないためである」—はこれを裏付ける。「すなわち、あなたがた自身の性質と行動が同じ厳しさで宣告されないように」、大いなる日に。
さばいてはならない…――この命令は、軽率で、あら捜しを好み、不正なさばきのことを指している。Romans 2:1 を参照。ルカ（Luk 6:37）は、それを「罪に定めること」という意味で説明している。キリストは、裁判官としてさばくことを罪に定めてはいない。それは正義にかなう限りにおいて、合法かつ必要であるからである。また、他人の行いについて私たちが「意見を形成する」ことも罪に定めていない。悪であると知っている行いについて意見を持た「ない」ことは不可能だからである。しかし彼が指しているのは、酌量すべきあらゆる事情への考慮なしに、性急に、苛酷に判断を形成する習慣と、いったん形成されたそのような意見を、苛酷にかつ不必要に「表現する」習慣である。これは「司法的な」判断よりもむしろ個人的な判断を指しており、おそらくは主として、律法学者たちとファリサイ派の人々の慣習を指すものであろう。
この章は、キリストの山上の説教を続け、結ぶものである。それは純粋に実践的であり、神と人との両方に対して我々の歩みを正しく整えるように導く。キリスト教の目的は人を良くする—あらゆる点で良くする—ことであるから。ここに、一、非難と戒めに関するいくつかの規則がある（マタ7:1-6）。二、必要なものを神に祈るようにとの励ましが与えられている（マタ7:7-11）。三、歩みにおける厳格さの必要性が強調されている（マタ7:12-14）。四、偽預言者に気をつけるべきとの警告が与えられている（マタ7:15-20）。五、説教全体の結論があり、キリストの命令に対する普遍的な従順の必要性を示す。これがなければ、幸福であることを期待できない（マタ7:21-27）。六、キリストの教えが聞く者たちに与えた印象がある（マタ7:28,29）。