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
학술+가독 균형 전권 주석
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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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- that which is not lawful to do upon the sabbath day] This prohibition is a Pharisaic rule not found in the Mosaic Law. It was a principle with the Pharisees to extend the provisions of the Law and make minute regulations over and beyond what Moses commanded, in order to avoid the possibility of transgression. To pluck ears of corn was in a sense, the Pharisees said, to reap, and to reap on the Sabbath day was forbidden and punishable by death. These regulations did in fact make void the Law; e. g. the result of this particular prohibition was to contravene the intention or motive of the Sabbath. If sabbatical observances prevented men satisfying hunger, the Sabbath was no longer a blessing but an injury to man.
What is not lawful
"On any ordinary day this would have been lawful; but on the Sabbath it involved, according to the Rabbinic statutes, at least two sins, viz., plucking the ears, which was reaping, and rubbing them in their hands (Luke 6:1), which was sifting, grinding, or fanning. The Talmud says: 'In case a woman rolls wheat to remove the husks, it is considered as sifting; if she rubs the heads of wheat, it is regarded as threshing; if she cleans off the side-adherencies, it is sifting out fruit; if she bruises the ears, it is grinding; if she throws them up in her hand, it is winnowing'" (Edersheim, "Life and Times of Jesus").
Thy disciples do (ο μαθητα σου ποιουσιν). These critics are now watching a chance and they jump at this violation of their Pharisaic rules for Sabbath observance. The disciples were plucking the heads of wheat which to the Pharisees was reaping and were rubbing them in their hands (Luke 6:1) which was threshing.
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Matthew 12:2. ὃ οὐκ ἔξεστιν π. ε. σαββάτῳ. The emphasis here lies on the last word. To help oneself, when hungry, with the hand was humanely allowed in the Deuteronomic law (Deuteronomy 23:25), only to use the sickle was forbidden as involving waste. But according to the scribes what was lawful on other days was unlawful on Sabbath, because plucking ears was reaping. “Metens Sabbato vel tantillum, reus est” (Lightfoot rendering a passage from the Talmud). Luke adds ψώχοντες, rubbing with the hands. He took the offence to be threshing. Microscopic offence in either case, proving primâ facie malice in the fault-finders. But honest objection is not inconceivable to one who remembers the interdict placed by old Scottish piety on the use of the razor on Sabbath. We must be just even to Pharisees.
Matthew 12:2-4. The Pharisees said, Thy disciples do what is not lawful — The law of Moses so expressly allowed the plucking ears of corn as one passed through a field, that, malignant as they were, they pretended not to find fault with the action itself, (see Deuteronomy 23:25,) but they were perverse enough to think this to be a kind of reaping and dressing the grain, which was indeed forbidden on the sabbath. But he said — Have ye not read what, in a case of like necessity, David did, and his followers? and his necessity was a sufficient plea for his transgressing the law in a higher instance. How he entered into the house of God — Into the tabernacle: the temple not being yet built. The meaning cannot be, that David himself went into the very tabernacle, for none but priests could go in thither: but it was into the house or chamber of the high-priest that he entered, situated beside the tabernacle, and called the house of God on that account. See note on 1 Samuel 21:3-6. Thus the apartment in which the High-priest Eli and his servant Samuel slept, is called the house of the Lord, 1 Samuel 3:15. And did eat the show-bread — Gr. τους αρτους της προθεσεως, the bread of exhibition, or, the bread set forth. The Hebrew expression,
לחם פנים, is literally, the bread of the face, or, of the presence, so called, because it stood continually before the face, (so to speak,) of Jehovah; that is, before the ark, where God was peculiarly present. It consisted of twelve loaves, representing the twelve tribes of Israel, and was set every sabbath day, by the priest who served that week, on the golden table that was in the holy place of the tabernacle or temple. When the new loaves were brought, the stale ones were taken away, but were to be eaten by the priests only. See notes on Exodus 25:30; Leviticus 24:6-9.
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Matthew 12:2. When the Pharisees saw it, they said, &c.— The Jews were allowed by the law, when they came into the standing corn of their neighbours, to pluck some ears, and eat them, Deuteronomy 23:25. But as they were by the same law forbid to reap on the sabbath-day, the Pharisees, perversely enough, accounted this action of the disciples to be a kind of reaping. They looked also upon the rubbing the ears of corn in their hands as a breach of the law, because they were not allowed by it to dress their victual on the sabbath-day. See Beausobre and Lenfant, Introduction, p. 159.
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(2) When the Pharisees saw it.—In the position in which the narrative stands in the other two Gospels, the Pharisees would appear as belonging to the company that had come down from Jerusalem to watch and accuse the new Teacher (Luke 5:17). He claimed the power to forgive sins, He ate and drank with publicans and sinners. Now they found that He was teaching men to dishonour the Sabbath, as He had already taught them in Jerusalem (John 5:10; John 5:16).