Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
준전권 준학술 (권별 저자·연도 확인)
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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
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
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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
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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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Verse 4. - Christ proceeds to give an instance of the evacuation of the Law by means of tradition. God commanded. Mark, in the parallel passage, has, "Moses said," which may be taken, in conjunction with our text, as conveying our Lord's testimony to the Divine origin of the Mosaic code. Christ cites the fifth commandment, because it more especially appealed to the conscience of every one, and was emphasized by the solemn enactment of death as the penalty of its infringement (Exodus 20:12; Exodus 21:17). Honour (τίμα). This term includes the idea of succor and support, as in 1 Timothy 5:3, "Honour widows that are widows indeed;" and in 1 Timothy 5:17, where τιμὴ means "stipend." In Ecclus. 38:1, "Honour a physician with the honours due unto him," the expression has reference to his proper fees, the honorarium paid for his services. In God's view honour to parents is not shown only in outward salutations, obedience, and respect, but also in material assistance, help provided for their needs, alms freely bestowed when necessary. This well known signification makes the tradition next given more inexcusable. Die the death. An Hebraism, equivalent to "shall surely be put to death" (comp. Genesis 2:17, margin). If words against parents are thus punished, shall not deeds be visited?
(4) God commanded, saying, Honour thy father and thy mother.—At first it might seem as if our Lord Himself, no less than the Pharisees, had taught men to think lightly of the commandment on which He now lays stress. He had called on men to forsake father and mother for the sake of the gospel (Matthew 4:18; Matthew 4:22), and had excluded from discipleship those who loved father and mother more than they loved Him (Matthew 10:37). We need not close our eyes to the difficulty which thus presents itself. But the answer is not far to seek. In our Lord’s teaching, a lower, natural duty was to give way exceptionally to a higher and supernatural one; otherwise it remained in full force. In that of the Pharisees the natural duty, enforced by a direct divine commandment, was made to give way to one which was purely human, arbitrary, and conventional. The two cases were not only not analogous, but stood on an entirely different footing.
- For God commanded] “For Moses said” (Mark).
Die the death (θανάτῳ τελευτάτω)
The Hebrew idiom is, he shall certainly be executed. The Greek is, lit., let him come to his end by death.
Matthew 15:4. ὁ γὰρ θεὸς: counter charge substantiated. The question being the validity of the tradition and its value, its evil tendency might be illustrated at will in connection with any moral interest. It might have been illustrated directly in connection with moral purity versus ceremonial. The actual selection characteristic of Jesus as humane, and felicitous as exceptionally clear.—τίμʼ … τελευτάτω: fifth commandment (Exodus 20:12), with its penal sanction (Exodus 21:17).
Matthew 15:4. Exodus 20:12; Exodus 21:17.
τίμα] involves the idea of a practical manifestation of reverence in the form of kind deeds, Matthew 15:5.
θανάτῳ τελευτ.] מוֹת יוּמָת, the meaning of which (he shall certainly die, he executed) has not been exactly hit by the LXX. in the phrase θανάτῳ τελ., though it is in conformity, with Greek idiom: He shall end (Matthew 2:19) by death (execution, Plat. Rep. p. 492 D, and very frequently in classical writers). See Lobeck, Paral. p. 523; Köster, Erläut. p. 53.
아직 번역이 없습니다.
See Poole on "Matthew 15:6".