Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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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
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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
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Word Pictures in the New Testament
A.T. Robertson · 1933
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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
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, Matthew 23:1-7. The disciples exhorted to humility, Matthew 23:8-12. Different woes pronounced against the scribes and Pharisees for their intolerance, Matthew 23:13; rapacity, Matthew 23:14; false zeal, Matthew 23:15; superstition in oaths and tithes, Matthew 23:16-23; hypocrisy, Matthew 23:24-28. Their cruelty, Matthew 23:29-32. Their persecution of the apostles, etc. Their destruction foretold, Matthew 23:33-36. Christ's lamentation over Jerusalem, Matthew 23:37-39.
Ch. Matthew 23:1-39. A Discourse to the Disciples respecting the Pharisees and the Jewish Nation
The strength and weakness of the Scribes and Pharisees (Matthew 23:1-12).
Only a part of this discourse appears in the other Synoptics; for this portion cp. Mark 12:38-40; Luke 11:43-46; Luke 20:46-47.
CHAPTER 23.
THE GREAT ANTI-PHARISAIC DISCOURSE.
This is one of the great discourses peculiar to the first Gospel. That some such words were spoken by Jesus in Jerusalem in the Passion week may be inferred from Mark 12:38-40, Luke 20:45-47. The few sentences there reported look like a fragment, just enough to show that there must have been more—too meagre (gar zu dürftig., De W.) to have been all that Jesus said on such a large topic at such a solemn time. A weighty, deliberate, full, final statement, in the form of a dying testimony, was to be expected from One who had so often criticised the prevailing religious system in an occasional manner in His Galilean ministry—a summing up in the head-quarters of scribism of past prophetic censures uttered in the provinces. In such a final protest repetitions might be looked for (Nösgen). In any case, whether all the words here brought together were spoken at this time or not, the evangelist did well to collect them into one body, and he could not have introduced the collection at a more appropriate place.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 23 Introduction
CHAPTER 23
Matthew 23:3. τηρεῖν] after ὑμῖν is deleted by Fritzsche, Lachm. and Tisch., following Mill. It is wanting in very important authorities. A gloss, for which certain authorities have ποιεῖν.
τηρεῖτε κ. ποιεῖτε] Lachm.: ποιήσατε κ. τηρεῖτε. So also Tisch. This is the original reading (B L Z א** 124, Hilar.); for the sake of uniformity, ποιήσατε was changed into ποιεῖτε (D, 1, 209, Eus. Dam.); but the transposed order τηρ. κ. π. is an ancient logical correction (as old as Syr. Vulg. It.).
Matthew 23:4. For γάρ Lachm. and Tisch. read δέ, following weighty attestation. Correctly; γάρ was meant to be more precise.
χαὶ δυσβαστ.] deleted by Tisch. 8, following L א, vss. Ir. But the evidence in favour of the words is too strong, and their omission on account of the two καί’s might so readily occur that they must not be regarded as an interpolation from Luke 11:46.
τῷ δέ] Lachm. Tisch. 8 : αὐτοὶ δὲ τῷ, following B D L א, and two min. vss. and Fathers. Exegetical amplification after Luke 11:46.
Matthew 23:5. For δέ after πλατύν Lachm. Tisch. 8 have γάρ, in accordance with B D L א, min. vss. Chrys. Damasc. See on Matthew 23:4.
τῶν ἱματ. αὐτ.] deleted by Lachm. and Tisch., following B D א, 1, 22, vss. Correctly; an explanatory addition.
Matthew 23:6. For φιλ. τε we should, with Lachm. and Tisch., read φιλ. δέ, in accordance with decisive evidence.
Matthew 23:7. Lachm. and Tisch. 8 have ῥαββί only once, following B L Δ א, min. vss. and Fathers. But how easily may the reduplication have been overlooked, both on its own account and in consequence of its not occurring in the instance immediately following! Comp. on Mark 14:45.
Matthew 23:8. καθηγητής] Fritzsche, Lachm., and Tisch., following Grotius, Mill, and Bengel, read διδάσκαλος, which Rinck also approves. No doubt καθηγητ. has a very decided preponderance of evidence in its favour (of the uncials only B U א**? read διδάσκ.); but, owing to Matthew 23:10, it is so utterly inappropriate in the present instance, that it must be regarded as an old and clumsy gloss inserted from Matthew 23:10 (namely, καθηγητὴς ὁ Χριστός, according to the reading of Elz. Scholz). By this it was merely intended to intimate that it is Christ that is referred to here as well as in Matthew 23:10 below.
Matthew 23:10. εἷς γὰρ ὑμῶν ἐστιν ὁ καθηγ.] Lachm. and Tisch.: ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς. The latter is the best attested reading; that of the Received text is to conform with Matthew 23:8 f.
In the Textus receptus the two verses, 13 and 14, stand in the following order: (1) οὐαὶ … εἰσελθεῖν; (2) οὐαὶ … κρῖμα, in opposition to E F G H K M S U V Γ Δ Π, vss. and Fathers. On this evidence Griesbach, Scholz, Fritzsche have adopted the transposed order. But οὐαὶ … κρῖμα (in Elz. Matthew 23:14) is wanting in B D L Z א, min. vss. and Fathers (Origen as well), and is correctly deleted by Lachm. and Tisch., although defended by Rinck and Keim. An interpolation from Mark 12:40; Luke 20:47.
Ver: 17. τίς γὰρ μείζων] Lachm.: τί γὰρ μεῖζον, but, undoubtedly, on the evidence of Z only. The vss. (Vulg. It.) can have no weight here.
ἁγιάζων] Lachm. and Tisch.: ἁγιάσας, following B D Z א, Cant.; Vulg. has sanctificat. The present participle is from Matthew 23:19, where there is no difference in the reading.
Matthew 23:19. μωροὶ καί] is wanting in D L Z א, 1, 209, and several vss., also Vulg. It. Bracketed by Lachm., condemned by Rinck, deleted by Tisch.; and justly so, because there was no motive for omitting the words, while their insertion would be readily suggested by Matthew 23:17.
Matthew 23:21. For κατοικήσαντι Elz. Lachm. Tisch. 8 have κατοικοῦντι, following B H S א, min., the force of the aorist not being apprehended.
Matthew 23:23. Elz.: ταῦτα ἔδει; but Griesb., Fritzsche, Lachm., Tisch. 7 have adopted ταῦτα δὲ ἔδει. In both cases the evidence is considerable; but how readily might δέ be omitted before ἔδει through oversight on the part of the transcriber!
Matthew 23:25. ἐξ] is wanting in C D, min. Chrys. Deleted by Lachm. It had been omitted as unnecessary.
Elz. Lachm. Tisch. read ἀκρασίας, instead of which Griesb. and Scholz have ἀδικίας. The evidence is very much divided, being strong on both sides; ἀκρασίας is to be preferred. This word, the only other instance of which in the N. T. is at 1 Corinthians 7:5, appeared to be inappropriate, and came to be represented by a variety of glosses (ἀκαθαρσίας, πλεονεξίας, ἀδικίας, πονηρίας).
Matthew 23:26. αὐτῶν] Fritzsche, Lachm., Tisch.: αὐτοῦ, following B* D E* min. Aeth. Verc. This αὐτοῦ is bound up with the omission of καὶ τῆς παροψ. in D, min. Cant. Verc. Clem. Chrys. Ir. (deleted by Tisch.). Those words, however, are evidently an insertion from Matthew 23:25, an insertion, moreover, which is inconsistent with αὐτοῦ, so that the words ought to be deleted and αὐτοῦ preferred to αὐτῶν.
Matthew 23:27. παρομοιάζετε] Lachm.: ὁμοιάζετε, only on the evidence of B, 1. The preposition has been left out, probably because the compound form is not found elsewhere in the N. T.
Matthew 23:30. ἤμεθα, instead of ἦμεν of the Received text, is supported by decisive evidence.
Matthew 23:34. καὶ ἐξ αὐτ.] in the first case καί is wanting in B M Δ Π א, min. codd. of It. Syr. Arm. Or. (once). Deleted by Lachm. and Tisch.; but how readily may this καί have been omitted since the next clause opens with καί!
Matthew 23:36. Before ἥξει, Griesb., followed by Matth., Fritzsche, Scholz, inserted ὅτι, which, however, Lachm. and Tisch. have deleted again, ὅτι has important evidence both for and against. A common interpolation.
ταῦτα πάντα] The order πάντα ταῦτα (Lachm. Tisch. 7) is well attested, though there is a preponderance of evidence (C D א, etc., Vulg. It.) for the reading of the Received text.
Matthew 23:37. νοσσία ἑαυτῆς] Lachm. has deleted ἐαυτ., but only on the evidence of B, vss. Clem.(once) Or.(once) Cypr. Hil., and notwithstanding the probable omission of the pronoun as apparently superfluous. Had it been inserted from Luke 13:34, it would have been placed between τά and νοσσία. For ἑαυτῆς Tisch. reads αὐτῆς, following B** D, marg. M Δ א* 33, Clem. (once) Eus. Cyr. Theodoret. The reflective might be easily overlooked, as was often the case.
Matthew 23:38. ἔρημος is wanting in B L Copt.* Corb. 2, Or. Deleted by Lachm.; to be maintained on account of the preponderating evidence in its favour, though in the case of Luke 13:35 it is inserted as a gloss from Matthew.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 23:1-39.
Mt 23:1-39.
DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( =
Mr 12:38-40; Lu 20:45-47).
For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke
(Lu 11:37-54),
we may take both together in the exposition.
Denunciation of the Scribes and Pharisees
(Mt 23:1-36).
The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.
1. Then spake Jesus to the multitude--to the multitudes, "and to his disciples."
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In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather against them. I. He allows their office, Mt 23:2,3. II. He warns his disciples not to imitate their hypocrisy and pride, Mt 23:4-12. III. He exhibits a charge against them for divers high crimes and misdemeanors, corrupting the law, opposing the gospel, and treacherous dealing both with God and man; and to each article he prefixes a woe, Mt 23:13-33. IV. He passes sentence upon Jerusalem, and foretels the ruin of the city and temple, especially for the sin of persecution, Mt 23:34-39.