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
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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The Pharisees accuse the disciples of eating with unwashed hands, Matthew 15:1, Matthew 15:2. Our Lord answers, and convicts them of gross hypocrisy, Matthew 15:3-9. Teaches the people and the disciples what it is that renders men unclean, Matthew 15:10-20. Heals the daughter of a Canaanitish woman, Matthew 15:21-28. Heals many diseased people on a mountain of Galilee, Matthew 15:29-31. With seven loaves, and a few little fishes, he feeds 4,000 men, besides women and children, Matthew 15:32-38. Having dismissed the multitudes, he comes to the coast of Magdala, Matthew 15:39.
CHAPTER 15.
WASHING OF HANDS; SYROPHŒNICIAN WOMAN; SECOND FEEDING.
The scene changes with dramatic effect from phenomenal popularity on the eastern shore, and in Gennesaret, to embittered, ominous conflict with the jealous guardians of Jewish orthodoxy and orthopraxy. The relations between Jesus and the religious virtuosi are becoming more and more strained and the crisis cannot be far off. That becomes clear to Jesus now, if it was not before (Matthew 16:21).
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 15 Introduction
CHAPTER 15
Matthew 15:1. οἱ] is deleted by Lachm. and Tisch. 8, after B D א, Curss. Or. But how readily might the article have been overlooked, seeing that, in this passage, it might well appear superfluous, as rather in the way, in fact! Had it been adopted from Mark 7:1 (whence, according to well-nigh the same testimony, is derived the arrangement Φαρ. κ. γραμμ., followed by Tisch. 8), it would have been put before γραμμ.
Matthew 15:4. ἐνετείλατο λέγων] Fritzsche, Lachm.: εἶπεν, which Griesb. likewise approved, after B D Te, 1, 124, and several Verss. and Fathers. Taken from Mark 7:10.
Matthew 15:5. καὶ οὐ μὴ τιμήσῃ] Lachm. and Tisch. 8 : οὐ μὴ τιμήσει, after B C D Te א (which has τιμηση), Curss. Verss. and Fathers. The omission of καί is by way of simplifying the construction. But the future has so much testimony in its favour, besides that of B C D, etc., that (with Tisch.) it must be preferred. In what follows Lachm. has deleted ἢ τὴν μητέρα αὐτοῦ (after B D א Syrcur). Omitted in consequence of homoeoteleuton.
Matthew 15:6. τὴν ἐντολήν] Lachm.: τὸν λόγον, after B D א** Verss. and Fathers; Tisch.: τὸν νόμον, after C Te א* Curss. Ptol. The last is correct; τ. ἐντολ. is from Matthew 15:3, τ. λόγ. from Mark 7:13.
ὁ λαὸς οὗτος] Elz. Scholz: ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν καί, against B D L Te א, 33, 124, and many Verss. and Fathers. From the LXX.
Matthew 15:14. ὁδηγοί εἰσι τυφλοὶ τυφλῶν] Numerous variations; Lachm.: τυφλοί εἰσιν ὁδηλοὶ τυφλῶν. So L Z א**, Curss. and many Verss. and Fathers, and supported also by B D, 209, Syrcur, which latter have merely τυφλοί εἰσιν ὁδηγοί,[453] where τυφλῶν has been displaced by the τυφλός immediately following. Nevertheless, we must prefer to retain the reading of the Received text, which has still strong testimony in its favour, besides being defended by Tisch. The reading of Lachm. is an unsuccessful attempt to amend the style.
Matthew 15:15. ταύτην] deleted by Lachm. and Tisch. 8, after B Z א, 1, Copt. Or., but it may have been omitted all the more readily from the fact that Mark 7:17 has no demonstrative, and because the parable does not immediately precede.
Matthew 15:16. Ἰησοῦς] with Lachm. and Tisch., and on the strength of important testimony, is to be deleted as being a common supplement.
Matthew 15:17. οὔπω] Fritzsche, Lach. and Tisch.: οὐ, after B D Z, 33, 238, Syr. Syrcur Aeth. Arm. It. Vulg. Altered in conformity with Mark 7:19.
Matthew 15:22. ἐκραύγασεν αὐτῷ] Lachm.: ἔκραζεν (on the margin: ἔκραξεν), after B D א** 1; Tisch. 8 : ἔκραξεν, after Z א* 13, 124, Or. Chrys. But of the two words κράζειν is far more generally used in the New Testament (κραυγάζειν occurs again in Matthew only in Matthew 12:19), and was further suggested here by Matthew 15:23. Αὐτῷ, although having rather stronger testimony against it, is likewise to be maintained; for, with the reading ἐκραύγ., it proved to be somewhat in the way, and hence it was either omitted, or interpreted by means of ὀπίσω αὐτοῦ (D, Cant.), or placed after λέγουσα (Vulg. and Codd. of It.).
Matthew 15:25. προσεκύνησεν] Elz.: προσεκύνει, which Fritzsche, Lachm. Scholz, Tisch. likewise read, after Griesb. had approved of the aorist, and Matthaei had adopted it. The greatest amount of testimony generally is in favour of the aorist; the greatest amount of the oldest testimony (including Curss. B D א*, though not C), in favour of the imperfect; the latter is to be preferred, partly just because it is better authenticated, and partly because the transcribers were more used to the aorist of προσκυν.
Matthew 15:26. οὐκ ἔστι καλόν] Fritzsche, Lachm. and Tisch.: οὐκ ἔξεστι, only after D and a few Verss. and Fathers, also Orig. Correctly; the reading of the Received text is from Mark 7:27.
Matthew 15:30. Instead of τοῦ Ἰησοῦ we should read αὐτοῦ, with Lachm. and Tisch., according to important testimony.
Matthew 15:31. For λαλοῦντας, B, Aeth. and a few Curss. have ἀκούοντας. Defended by Buttmann in the Stud. u. Krit. 1860, p. 348. It is taken from Matthew 11:5.
For ἘΔΌΞΑΣΑΝ, Tisch. 8 reads ἘΔΌΞΑΖΟΝ, only after L א, Curss.
Matthew 15:32. ἩΜΈΡΑΙ] Elz.: ἩΜΈΡΑς, against decisive testimony. Correction.
Matthew 15:35 f. ἘΚΈΛΕΥΣΕ … ΛΑΒΏΝ] Lachm. and Tisch. 8 : ΠΑΡΑΓΓΕΊΛΑς Τῷ ὌΧΛῼ ἈΝΑΠ. Ἐ. Τ. Γ. ἜΛΑΒΕΝ (and ΚΑΊ before ΕὐΧΑΡ. below), after B D א, Curss. Or. An attempt to amend the style with the help of expressions taken from Mark.
For ἜΔΩΚΕ, Tisch. 8 has ἘΔΊΔΟΥ, after B D, Curss. Chrys. Taken from Mark 8:6.
Matthew 15:39. ἈΝΈΒΗ] Elz. Schulz, Scholz, Lachm. Tisch. 8 : ἘΝΈΒΗ, only after B א, Curss. Correction, because ἘΜΒ. ΕἸς Τ. ΠΛ. happens to be the common form of expression; Matthew 8:23, Matthew 9:1, Matthew 14:32. D has ἘΝΒΑΊΝΕΙ.
[453] *א: ὁδηγοί εἰσιν τυφλοί.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 15:1-20.
Mt 15:1-20. DISCOURSE ON CEREMONIAL POLLUTION. ( =
Mr 7:1, 23).
The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand
(Joh 6:4)
--the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in
Joh 7:1.
1. Then came to Jesus scribes and Pharisees, which were of Jerusalem--or "from Jerusalem." Mark
(Mr 7:1)
says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark
(Mr 7:2, 3),
"when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market"
(Mr 7:4)
--"And after market": after any common business, or attending a court of justice, where the Jews, as WEBSTER and WILKINSON remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"
saying--as follows:
See also Mark 7:1-9.
Then came to Jesus ... - Mark says that they saw the disciples of Jesus eating with unwashed hands.
The scribes and Pharisees - of Jerusalem - Our Lord was now in Galilee, Matthew 14:34.
In this chapter, we have our Lord Jesus, as the great Prophet teaching, as the great Physician healing, and as the great Shepherd of the sheep feeding; as the Father of spirits instructing them; as the Conqueror of Satan dispossessing him; and as concerned for the bodies of his people, providing for them. Here is, I. Christ's discourse with the scribes and Pharisees about human traditions and injunctions, Mt 15:1-9. II. His discourse with the multitude, and with his disciples, concerning the things that defile a man, Mt 15:10-20. III. His casting of the devil out of the woman of Canaan's daughter, Mt 15:21-28. IV. His healing of all that were brought to him, Mt 15:29-31. V. His feeding of four thousand men, with seven loaves and a few little fishes, Mt 15:32-39.