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
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
학술+가독 균형 전권 주석
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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
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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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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Jesus and his disciples go through the cornfields on the Sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offense, Matthew 12:1, Matthew 12:2. Our Lord vindicates them, Matthew 12:3-8. The man with the withered hand cured, Matthew 12:9-13. The Pharisees seek his destruction, Matthew 12:14. He heals the multitudes, and fulfils certain prophecies, Matthew 12:15-21. Heals the blind and dumb demoniac, Matthew 12:22, Matthew 12:23. The malice of the Pharisees reproved by our Lord, Matthew 12:24-30. The sin against the Holy Ghost, Matthew 12:31, Matthew 12:32. Good and bad trees known by their fruits-evil and good men by their conduct, Matthew 12:33-37. Jonah, a sign of Christ's death and resurrection, Matthew 12:38-40. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, Matthew 12:41, Matthew 12:42. Of the unclean spirit, Matthew 12:43-45. Christ's mother and brethren seek him, Matthew 12:46-50.
CHAPTER 12.
CONFLICTS WITH THE PHARISEES.
This chapter delineates the growing alienation between Jesus and the Pharisees and scribes. The note of time (ἐν ἐκείνῷ τῷ καιρῷ, Matthew 12:1) points back to the situation in which the prayer Matthew 11:25-30 was uttered (vide Matthew 12:25, where the same expression is used). All the incidents recorded reveal the captious mood of Israel’s “saints and sages”. They have now formed a thoroughly bad opinion of Jesus and His company. They regard Him as immoral in life (Matthew 11:19); irreligious, capable even of blasphemy (assuming the divine prerogative of forgiving sin, Matthew 9:3); an ally of Satan even in His beneficence (Matthew 12:24). He can do nothing right. The smallest, most innocent action is an offence.
CHAPTER 12
Matthew 12:3. ἐπείνασε] Elz. and Fritzsche insert αὐτός, against decisive testimony. From Mark 2:25; Luke 6:3.
Matthew 12:4. ἔφαγεν] Tisch. 8 : ἔφαγον, only according to B א. Altered to suit what follows.
οὕς] Lach. Tisch.: ὅ, after B D 13, 124, Cant. 12 :Harl.* Correctly; the Received text is a correction in accordance with Mark and Luke.
Matthew 12:6.
μείζων] B D E G K M S U V Γ Π, Curss. and Fathers: μεῖζον. So Fritzsche, Scholz, Lachm. Tisch. Authority and exegesis favour the neuter, by way of explaining which the masculine would readily suggest itself.
Matthew 12:8. Before τοῦ σαββάτου Elz. inserts καί, which has been deleted in accordance with decisive testimony. From Mark and Luke.
Matthew 12:10. ἦν τήν] is certainly wanting in B C א, while Vulg. and Codd. of the It. Copt. leave it doubtful whether they did not read simple ἦν. Ἦν τήν is deleted by Lachm. and Tisch. Correctly. The brevity of Matthew’s statement was supplemented from Mark 3:1, and hence ἐκεῖ came to be inserted between ἦν and τήν (by others at a different place).
Matthew 12:11. Lachm., following inadequate testimony, reads ἐγείρει instead of ἐγερεῖ. An error on the part of the transcriber.
Matthew 12:14. The following arrangement, ἐξελθόντες δὲ οἱ Φαρ. συμβ. ἔλ. κατ. αὐτοῦ (B C D A א, Curss. Syr. Copt. It. Vulg. Eus. Chrys. Fritzsche, Gersd. Lachm. Tisch.), is to be preferred to that of the Received text (οἱ δ. Φ. ς. ἔλ. κ. ἀ. ἐξ.), as being simpler and more in keeping with Matthew’s style.
Matthew 12:15. ὄχλοι] omitted in B א, Vulg. It. Eus., deleted by Lachm. and Tisch. Homoeoteleuton.
Matthew 12:17. With Lachm. and Tisch. we ought to adopt ἵνα instead of ὅπως, in accordance with B C D א, 1, 33, Or. Eus.; ὅπως was introduced for sake of variety.
Matthew 12:18. εἰς ὅν] Lachm. and Tisch. 8 (see note of the latter): ὅν, after B א* and several Curss. On inadequate testimony, for εἰς would be readily dropped out, from a mechanical effort to conform the construction to ὃν ᾑρέτισα; ἐν ᾧ in D is a gloss.
Matthew 12:21. τῷ ὀνόματι] Elz. Fritzsche: ἐν τῷ ὀνόμ., against decisive testimony. ἐν is an interpolation, as is also ἐπί in Eus. and several Curss.
Matthew 12:22. τὸν τυφλὸν καὶ κωφόν] Lachm. and Tisch. have merely τὸν κωφόν (B D א, Copt. Syrcur Cant. Corb. 1, Germ. 1). But λαλεῖν coming first in what follows gave rise partly to the omission of τυφλόν, partly to the inverted arrangement: κωφὸν καὶ τυφλόν (L X Δ, Curss. Syr. Arm.).
Matthew 12:28. The order ἐν πνεύμ. θεοῦ ἐγώ, as against that of the Received text, ἐγὼ ἐν πνεύμ., is supported by decisive testimony (less adequately the arrangement of Lachm. and Tisch.: κριταὶ ἔσονται ὑμῶν, in Matthew 12:27).
Matthew 12:29. In accordance with B C* X, Curss., Lachm. and Tisch. have ἁρπάσαι instead of διαρπάσει. The reading of the Received text is adopted from Mark. In what follows Lachm. has ἁρπάσει instead of διαρπάσει; so also Tisch. 7; but according to testimony that is far too inadequate. Tisch. 8, following D G K Π א, Curss., reads διαρπάσῃ. But still the evidence in favour of διαρπάσει remains so strong, that there is but the more reason to look upon διαρπάσῃ as a supposed grammatical correction.
Matthew 12:31. Tisch. 8, following Lachm., has indeed also deleted the second τοῖς ἀνθρώποις (after B א, Curss. Verss. and a few Fathers); it is, however, to be preserved as a solemn yet superfluous repetition.
Matthew 12:35. Elz., against decisive testimony, inserts τῆς καρδίας after the first θησαυροῦ. A gloss. But with Tisch. 8, and on the strength of sufficient testimony, τά before ἀγαθά is to be maintained, in opposition to Griesb. Lachm. Tisch. 7. The article came to be omitted from a desire to conform to the second clause.
Matthew 12:36. The reading λαλήσουσιν, adopted by Tisch. (B C א), is to be traced to the futures which follow.
Matthew 12:38. With Lachm. and Tisch. αὐτῷ should be inserted after ἀπεκρίθ., in accordance with B C D L M א, Curss. and most Verss. and Chrys. Perhaps it was omitted from being considered unnecessary.
καὶ Φαρις.] is deleted by Lachm. on too inadequate testimony.
Matthew 12:44. The arrangement: εἰς τ. οἶκ. μ. ἐπιστρ. (Lachm. Tisch.), as opposed to that of the Received text (ἐπιστρ. ἐ. τ. ὀ. μ.), finds testimony sufficiently strong in B D Z א. Comp. Luke.
ἐλθόν] D F G X Γ, Curss.: ἐλθών. So Fritzsche and Tisch. Correctly; the reading of the Received text is here and in Luke 11:25 a grammatical correction.
Matthew 12:46. δέ] omitted in B א, Curss. Vulg. It. Deleted by Lachm. and Tisch. 8. But how easily may it have been omitted at the beginning of the new section (one reading even begins with αὐτοῦ)!
Matthew 12:48. εἰπόντι] Fritzsche, Lachm. Tisch.: λέγοντι, after B D Z Π א, Curss. Correctly. The former has crept in mechanically, in conformity with Matthew 12:47.
暂无译文。
Mt 12:1-8。
安息日掐麦穗。 （ =
Mr 2:23-28；Lu 6:1-5）。
此事发生的季节，可由事件本身来断定。成熟的麦穗只在收割前夕才见于田间。这里所指显然是大麦收割，约当我们三月底、四月初之际。它正与逾越节期相合，正如小麦收割与五旬节相合。但在路加福音中
(Lu 6:1)，
我们还有一个更为明确的时间标记，只要我们能确定他所用以表达的那个特殊词语的含义。他说：“当安息日，从麦地经过，这安息日是首-次的”——因为这才是该词的正确译法，而非我们译本中的“第二个安息日之后的第一日”。在关于此词含义的种种推测中，SCALIGER 的说法最受赞同，据我们看也最少难处，即：逾越节第二日之后的第一个安息日；也就是，从逾越节的第二日（其本身就是安息日）开始，要数算到下一个节期——五旬节——为止的那七个安息日中的第一个
(Le 23:15, 16； De 16:9, 10)。
如此，这位福音书作者所指的那日，便是介于逾越节与五旬节之间的七个安息日中的第一日。我们若将
Joh 5:1
所提的“节期”视为逾越节，并因而视为主公开事工期间的第二个逾越节（参见
Joh 5:1），
那么这次掐麦穗必是紧接在
Joh 5:19-47
所记的场景和讲论之后发生的；那场讲论无疑会促使主尽早离境北上，以躲避祂在耶路撒冷所惹起的法利赛人的怒火。果然，我们在这里见祂在田间——大概是在往加利利去的路上。
1. 那时，耶稣在安息日从麦地经过——“麦地”
(Mr 2:23；Lu 6:1)。
祂的门徒饿了——并非如人在常规用饭之前的那种饥饿；而显然是因食物短缺：因为耶稣为他们掐麦穗吃辩护，所依据的理由是必需。
就掐起麦穗来吃——“用手搓着”
(Lu 6:1)。
Matthew 12:1-8。这几节所载的事，也记在Mark 2:23-28和Luke 6:1-5。
那时——路加（Luke 6:1）更具体地确定了时间。他说那是"第一个安息日后的第二个安息日"。要明白这话，应当指出："逾越节"是在"亚笔月"（Abib），即尼散月（Nisan）守的，相当于三月下旬与四月初。这节期从该月十四日开始，共守七天，Exodus 12:1-28；Exodus 23:15。在逾越节周的"第二"日，律法规定要献上一捆"大麦"作为庄稼的初熟之物，Leviticus 23:10-11。从这日起算七个星期，直到"五旬节"，Leviticus 23:15-16，这节又名七七节，Deuteronomy 16:10，又名收割节，Exodus 23:16。因此，逾越节或除酵节的这第二日，便是他们向五旬节起算的开端。随后一周的安息日，便是这计算中第一个安息日之后的"第二个安息日"，基督从麦田经过的时候，无疑就是指这个时候。还应指出，在犹太地大麦收获约始于五月初，大麦与小麦的收获都在二十日以前结束；大麦在四月初便完全吐穗。因此，这段记载就一年中的时节而言并无不可信之处。这节期总是在耶路撒冷守。
经过麦田——即经过"大麦"地或"麦"地。我们圣经译本中所用的"corn"一词，并不像在我们中间那样指"maize"（玉米）或"Indian corn"（印第安玉米）。玉米直到美洲被发现以后才为人所知，译者们几乎不可能对它有任何了解。"corn"一词应用于小麦、黑麦、燕麦和大麦，如今在英国仍是如此。这就解释了他们为何要"用手搓着吃"（Luke 6:1），为要使谷粒与糠秕分离。
At that time Jesus went on the Sabbath-day through the corn - "The time is determined by Luke in these words, εν σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first.
"Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, Leviticus 23:10, Leviticus 23:11. On the morrow after the Sabbath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, Exodus 12:16; Leviticus 23:7. Hence the seventy, επαυριον της πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing.
"But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to pot in the sickle into the standing corn. Now, the offering of the first-fruit loaves on the day of pentecost, (Leviticus 23:15-17), did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, Deuteronomy 16:10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by numbering thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευρερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word שבת פרוטוגמייא shebeth protogamiya, the Sabbath, πρωτογαμιας, of the first marriage, is a composition not very unlike." Lightfoot.
His disciples were an hungered - Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother-tongue, the Anglo-Saxon! - The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten - We may well wonder at the extreme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honorable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world.
本章所记：一、基督对第四诫关于安息日之律法的澄清，并将其从犹太教师所加的一些迷信观念中辩明出来；表明在那日当行必要与怜悯之工（太 12:1-13）。二、我们主耶稣行神迹时所显的智慧、谦卑与舍己（太 12:14-21）。三、基督对文士和法利赛人亵渎的诘难与谤讥的答复——他们将他赶鬼之事归于与魔鬼结盟（太 12:22-37）。四、基督对文士和法利赛人试探性要求的回应——他们要求他从天上显个神迹给他们看（太 12:38-45）。五、基督论到他的亲属与家人（太 12:46-50）。