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
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
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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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Matthew 12:1-8 Christ alleges scripture in excuse of his disciples,
whom the Pharisees charged with breaking the sabbath
in plucking the ears of corn on the sabbath day.
Matthew 12:9-13 He appeals to reason, and healeth the withered hand
on the sabbath day.
Matthew 12:14-21 The Pharisees seek to destroy him: a prophecy of
Esaias fulfilled in him.
Matthew 12:22,23 He healeth one possessed of a devil, who was blind
and dumb,
Matthew 12:24-37 and confuting the absurd charge of his casting out
devils by Beelzebub, he showeth that blasphemy
against the Holy Ghost is an unpardonable sin, and
that every idle word must be accounted for.
Matthew 12:38-45 He rebuketh those that sought of him a sign,
Matthew 12:46-50 and showeth whom he regardeth as his nearest relations.
Mark relating this story, Mark 2:23, varies little. Luke relating it, Luke 6:1, saith it was on the second sabbath after the first, and his disciples did eat, rubbing them. God in his law, Deu 23:25, had said, When thou comest into the standing corn of thy neighbour, thou mayest pluck the ears with thine hand, but thou shalt not move a sickle unto thy neighbour’s standing corn. To take for our need so much of our neighbour’s goods as we may reasonably think that, if he were present, and knew our circumstances, he would give us, is no theft. The Pharisees therefore do not accuse them of theft, but of violation of the sabbath. Luke saith this happened upon the second sabbath after the first. Whether that was the sabbath next following the feast of unleavened bread, (which was about the time of our Easter), the first and last days of which were sabbaths in the Jewish sense, or the feast of tabernacles, or any other, is not much material for us to know. But on a sabbath day it was that our Saviour
went through the corn, and his disciples were an hungred: this may teach us their low estate and condition in the world. He could quickly have supplied their hunger, but he chose to leave them to relieve themselves with plucking, rubbing, and eating of the corn, that he might have an opportunity to instruct them and the Pharisees in the true doctrine of the sabbath.
Verses 1-50. - The opposition that our Lord met with
(1) from his enemies (vers. 1-45);
(2) from his relations (vers. 46-50); and the manner in which he dealt with it. Verses 1-45. -
(1) Opposition from his enemies.
(a) Conscious and wilful opposition (vers. 1-37).
(α) As regards the sabbath (vers. 1-14).
(β) An interlude. The evangelist sees in our Lord's behaviour the fulfilment of Isaiah's prophecy (vers. 15-21).
(γ) The opposition carried to the extreme of accusing him of alliance with Beelzebub.
Christ shows the monstrous character of such an accusation, and the absence which it discloses of all spirituality of mind (vers. 22-37).
(b) Opposition due to lack of energy in spiritual things. Christ contrasts the behaviour of heathen mentioned in the Old Testament, and warns the Jews of the result of their present apathy (vers. 38-45). Verses 1-8. - The sabbath in relation to the preparation of food. Parallel passages: Mark 2:23-28; Luke 6:1-5. St. Matthew here returns to the Framework, which he left at Matthew 9:26 or Matthew 9:34. Verse 1. - At that time (Matthew 11:25, note) Jesus went (ἐπορεύθη). It has been suggested that he was now on his way to the synagogue spoken of in ver. 9 (but see note there). Wherever he was going, it must have been within about three quarters of a mile distance (two thousand cubits; see Dr. Lumby, on Acts 1:12, "a sabbath day's journey;" and Schurer, II. 2:102). On the sabbath day. Defined in the Received Text of Luke by the anomalous term "second-first," for the genesis of which see especially Westcott and Hort, 'App.' Through the corn; the corn-fields (Revised Version, as also Authorized Version in the parallel passages). If it was barley harvest, the time would be probably the beginning of May; if wheat harvest, as seems more likely, about the beginning of June. And his disciples were a hungred. So that it was not for his own sake that our Lord acted as he did. And began. They could therefore hardly have eaten much when the complaint was made. To pluck the ears of corn, and to eat. It was legal to pluck corn from a field through which one passed (Deuteronomy 23:25), and it is said to be allowed still; but as it was held by the scribes to be a form of reaping, and perhaps of threshing also, it was considered illegal on the sabbath (cf. Edersheim, 'Life,' 2:56).
XII.
(1) At that time.—St. Luke (Luke 6:1) defines the time more specifically as “the second first sabbath.” The question, what is meant by that term, will be discussed in the Notes on that passage. The facts of the case place it clearly between the Passover and the Feast of Pentecost, between the beginning of the barley and the end of the wheat harvest. The position which the narrative occupies in Mark 2:23, Luke 6:1, immediately after the feast in Matthew’s house, differs so widely from St. Matthew’s arrangement, that we are again at sea in attempting to construct a harmony, and can only regard the words “at that time” as belonging to the separate history in some other position than that in which he has placed it.
Began to pluck the ears of corn.—Note St. Mark’s stronger phrase, “to make a path, plucking the ears,” and St. Luke’s description that they ate them, “rubbing them in their hands.” The act was permitted by the Law as far as the rights of property were concerned (Deuteronomy 23:25), but it was against the Pharisees’ interpretation of the law of the Sabbath. To pluck the ears was to reap, to rub the husks from the grain was to thresh; and the new Teacher was therefore, they thought, tacitly sanctioning a distinct breach of the holiness of the day of rest.
- began to pluck the ears of corn] The Pharisees, who seem to have been watching their opportunity, make the objection as soon as the disciples began what by Pharisaic rules was an unlawful act.
Ch. Matthew 12:1-13. The Observance of the Sabbath
- The disciples pluck ears of corn on the Sabbath. 2. A man with a withered hand cured on the Sabbath.
St Mark 2:23-28; Mark 3:1-5; St Luke 6:1-11.
Time (καιπῷ)
Rev., season. The word implies particular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a particular season, like spring or winter.
Corn (σπορίμων)
From σπείρω, to sow. Properly, as Rev., corn-fields.
On the sabbath day through the cornfields (τοις σαββασιν δια των σποριμων). This paragraph begins exactly like Matthew 11:25 "at that season" (εν εκεινω τω καιρω), a general statement with no clear idea of time. So also Matthew 14:1. The word καιρος means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).
return to '
Matthew 12:1-8. Plucking ears of corn on the Sabbath (Mark 2:23-28; Luke 6:1-5). Sabbath observance was one of the leading causes of conflict between Jesus and the guardians of religion and morality. This is the first of several encounters reported by the evangelist. According to Weiss he follows Mark, but with sayings taken directly from the Apostolic Source.
Matthew 12:1-2. σάββασιν: dative plural, as if from σάββατ-ος, other cases (genitive, singular and plural, dative, singular, accusative, plural) are formed from σάββατον (vide Matthew 12:2).—διὰ τῶν σπορίμων might mean through fields adapted for growing grain, but the context requires fields actually sown; fields of corn.—ἐπείνασαν: for the form vide Matthew 4:2. This word supplies the motive for the action, which Mark leaves vague.—ἤρξαντο: perhaps emphasis should be laid on this word. No sooner had they begun to pluck ears than fault was found. Pharisees on the outlook for offences. So Carr, Camb. G. T.
At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun.
And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal:
and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e).
(e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.