Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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
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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
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
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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
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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
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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Matthew 15:2. διατί οἱ μαθ. σου παραβ.: no instance of offence specified in this case, as in Matthew 9:10 and Matthew 12:1. The zealots must have been making inquiries or playing the spy into the private habits of the disciple circle, seeking for grounds of fault-finding (cf. Mark 7:2).—παραβαίνουσι: strong word (Mk.’s milder), putting breach of Rabbinical rules on a level with breaking the greatest moral laws, as if the former were of equal importance with the latter. That they were, was deliberately maintained by the scribes (vide Lightfoot).—τὴν παράδοσιν τ. π.: not merely the opinion, dogma, placitum, of the elders (Grotius), but opinion expressed ex cathedra, custom originated with authority by the ancients. The “elders” here are not the living rulers of the people, but the past bearers of religious authority, the more remote the more venerable. The “tradition” was unwritten (ἄγραφος διδασκαλία, Hesych.), the “law upon the lip” reaching back, like the written law (so it was pretended), to Moses. Baseless assertion, but believed; therefore to attack the παράδοσις is a Herculean, dangerous task. The assailants regard the act imputed as an unheard-of monstrous impiety. That is why they make a general charge before specifying the particular form under which the offence is committed, so giving the latter as serious an aspect as possible.—οὐ γὰρ νίπτονται, etc.: granting the fact it did not necessarily mean deliberate disregard of the tradition. It might be an occasional carelessness on the part of some of the disciples (τινὰς, Mark 7:2) which even the offenders would not care to defend. A time-server might easily have evaded discussion by putting the matter on this ground. The Pharisees eagerly put the worst construction on the act, and Jesus was incapable of time-serving insincerity; thus conflict was inevitable.—νίπτεσθαι, the proper word before meat, ἀπονίπτεσθαι, after, Elsner, citing Athenaeus, lib. ix., cap. 18.—ἄρτον ἐσθίωσιν, Hebrew idiom for taking food. The neglect charged was not that of ordinary cleanliness, but of the technical rules for securing ceremonial cleanness. These were innumerable and ridiculously minute. Lightfoot, referring to certain Rabbinical tracts, says: “lege, si vacat, et si per taedium et nauseam potes”.
Matthew 15:2. Παράδοσις] ἄγραφος διδασκαλία, Hesychius. The Jews, founding upon Deuteronomy 4:14; Deuteronomy 17:10, for the most part attached greater importance to this tradition than to the written law. Hence, Berachoth f. 3. 2 : הכיבים דברי סופרים מדברי תורה. Comp. Schoettgen. They laid special stress upon the traditional precept, founded on Leviticus 15:11, which required that the hands should be washed before every meal (ὅταν ἄρτον ἐσθίωσιν, a rendering of the Hebrew אָכַל לֶחֶם). See Lightfoot, Schoettgen, and Wetstein. Jesus and His disciples ignored this παράδοσις as such.
τῶν πρεσβυτ.] which had been handed down from the men of olden time (their forefathers). It is not the scribes that are meant (Fritzsche), nor the elders of the nation (Bleek, Schegg), but comp. Hebrews 11:2. It is the wise men of ancient times that are in view. Observe, moreover, the studied precision and peremptory tone of the question, which has something of an official air about it. The growing hostility begins to show itself in an open and decided manner.
아직 번역이 없습니다.
아직 번역이 없습니다.
Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
Transgress the tradition of the elders — They cried up aloud traditions and the authority of antiquity. Similem hodie dicam Papistae nobis scribunt. For as the philosophers fled and hid themselves in the heretics, as one saith, so did the Scribes and Pharisees in the Popish doctors. Non tam ovum ovo simile; one egg or apple is not so like another as Pharisees and Papists. The Pharisees deemed it as great a sin to eat with unwashen hands as to commit fornication. Similiarly, the Papists count it worse to deface an idol than to kill a man, to eat flesh or eggs on a fasting day than to commit incest, and for a priest to have one wife than ten harlots. Παραδοσις , say some, is the number of the Beast, 666. Pareus in loc.
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- 그러나 예수께서 대답하여 이르시되, 너희는 어찌하여 너희 전통으로 하나님의 계명을 범하느냐? 그들의 비난은 놀라운 힘으로 되돌아간다. 그들이 범한다고 말한 전통은 사람의 것일 뿐이며, 오히려 그것 자체가 하나님의 율법의 권위를 허무는 중대한 범죄의 빌미가 되고 있었다.
그러나 그분이 대답하여 ... - 그들은 자기들의 전통이 의무인 것처럼, 그분이 그것을 어겼다고 고발했다.
그분의 대답에서 그분은 제자들이 그들의 전통에 순종할 의무가 없음을 암시하셨다. 그것들은 인간이 만들어 낸 것이기 때문이다. 또한 그분은 그 전통들이 하나님의 계명을 어겼으므로 구속력을 가질 수 없다고 말씀하셨다. 이어서 그분은 그들의 전통이 하나님의 명백한 율법 가운데 하나를 무효로 만든 한 사례를 구체적으로 드셨다. 만일 그 전통들의 성격이 그러하다면, 그들은 그분이 그것들을 존중하지 않는다고 해서 그분을 비난할 수 없었다.
The tradition of the elders (την παραδοσιν των πρεσβυτερων). This was the oral law, handed down by the elders of the past in ex cathedra fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (νιπτοντα, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John 2:6-8). So it went on ad infinitum. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.
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