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
전권 강해·설교·예화 풍부 (항목 대량)
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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
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
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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
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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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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.
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.
尚無翻譯。
Mt 23:1-39.
責備 文士和 法利賽人—— 為耶路撒冷哀哭， 與聖殿訣別。 ( =
Mr 12:38-40； Lu 20:45-47).
這篇冗長而可畏的講論，除了馬可和路加所記的少數幾節之外，我們要感謝馬太一人。但它不過是不久以前在一個法利賽人家席上所發責備的擴充重述，由路加所記
(Lu 11:37-54)，
所以我們可以把兩處合在一起解釋。
責備文士和法利賽人
(Mt 23:1-36)。
頭十二節是更直接地對門徒說的，其餘的是對文士和法利賽人說的。
1. 那時耶穌對眾人——對眾人，"和門徒"。
尚無翻譯。
在前一章，我們看到我們的救主與文士和法利賽人的對話；此處我們看到他論到他們、更準確地說是反對他們的講論。一、他承認他們的職位，太 23:2,3。二、他警戒門徒不可效法他們的假冒為善和驕傲，太 23:4-12。三、他控告他們犯了各樣重罪和惡行——敗壞律法、敵擋福音、對神對人都行事詭詐；他在每一條上都加上一個「禍」，太 23:13-33。四、他對耶路撒冷宣判，並預言這城和聖殿的傾覆，特別是因逼迫的罪，太 23:34-39。