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
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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
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Luke 11 Introduction
Christ teaches his disciples to pray, Luke 11:1-4. Shows the necessity of importunity in prayer, Luke 11:5-13. Casts out a dumb demon, Luke 11:14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luke 11:15-23. Miserable state of the Jews, Luke 11:24-26. Who they are that are truly blessed, Luke 11:27, Luke 11:28. He preaches to the people, Luke 11:29-36. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luke 11:37, Luke 11:38. Our Lord exposes their hypocrisy, Luke 11:39-44. He denounces woes against the lawyers, Luke 11:45-52. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luke 11:53, Luke 11:54.
CHAPTER 11.
LESSON ON PRAYER. DISCOURSES IN SELF-DEFENCE.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 11 Introduction
CHAPTER 11
Luke 11:2-4. Elz. and Scholz have after πάτερ: ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, and after βασιλ. σου: γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς. After πειρασμόν Elz. has ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Lachm. also (not Tisch.) reads all this; but he has ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς (without τῆς) in brackets. The important authorities both for and against these additions lead us to regard them as supplements taken from the usual form of the Lord’s Prayer in Matthew 6:6; Matthew 6:9 ff. According to Gregory of Nyssa (comp. Maxim.), instead of ἐλθέτω … σου Luke must have Written ἐλθέτω τὸ ἅγιον πνεῦμά σου ἐφʼ ἡμᾶς καὶ καθαρισάτω ἡμᾶς. An ancient gloss.[140]
Luke 11:4. The form ἀφίομεν is, on decisive evidence, to be adopted, with Lachm. and Tisch.
Luke 11:9-10. The authorities for ἀνοιγήσεται and ἀνοιχθήσεται are about equally balanced. Tisch. has rightly adopted the latter. The Recepta is from Matthew 7:7 f.
Luke 11:11. Instead of ἐξ ὑμῶν ELz. has simply ὑμῶν, in opposition to decisive evidence. On similar evidence, moreover, ἤ is subsequently adopted instead of εἰ (Elz.), and at Luke 11:13 δόματα ἀγαθά (reversed in Elz.).
Luke 11:12. Instead of ἢ καὶ ἐάν Tisch. has merely ἢ καί, following B L א, min. But ἐάν was the more easily omitted, since it does not occur in the foregoing verse. On the other hand, αἰτήσει is so decisively attested that it is, with Tisch., to be adopted instead of the Recepta ΑἸΤΉΣῌ.
Luke 11:15. Τῷ before ἌΡΧΟΝΤΙ is wanting in Elz. Scholz, but is decisively attested; the omission is explained from Matthew 12:24.
Luke 11:19. ΚΡΙΤΑῚ ὙΜῶΝ ΑὐΤΟΊ] B D, Lachm. Tisch. have ΑὐΤΟῚ ὙΜῶΝ ΚΡΙΤΑΊ. A C K L M U, min. Vulg. It. have ΑὐΤΟῚ ΚΡΙΤΑῚ ὙΜῶΝ. So also has א, which, however, places ἜΣΟΝΤΑΙ before ὙΜ. [Tisch. 8 has adopted the reading of א]. Accordingly, the evidence is decisive against the Recepta. The omission of αὐτοί (it is wanting still in 113) occasioned its being very variously placed when it was reintroduced. The place assigned to it by Lachm. is the rather to be preferred, as B D, the authorities in its favour, have in Matthew 12:27 : αὐτοὶ κριταὶ ἔσοντ. ὑμῶν, and have not therefore borrowed their arrangement in this passage from Matthew. The Vulgate, on the other hand, has also in Matt. l.c.: ΑὐΤΟῚ ΚΡΙΤΑῚ ὙΜῶΝ ἜΣΟΝΤΑΙ; hence the reading of A C, etc., is probably due to a conformity with Matthew.
Luke 11:22. The article before ἸΣΧΥΡΌΤ. is wanting in B D L Γ א, and is, with Lachm. and Tisch., to be deleted. It was introduced in accordance with Ὁ ἸΣΧΥΡΌς, Luke 11:21.
Luke 11:25. Instead of ἘΛΘΌΝ, important authorities (but not A B L א) have ἘΛΘΏΝ. Rightly; see on Matthew 12:44.
Luke 11:29. After ἸΩΝᾶ Elz. Scholz have ΤΟῦ ΠΡΟΦΉΤΟΥ, in opposition to important evidence. It is from Matthew 12:39, whence, however, the Recepta ἐπιζητεῖ was also derived, instead of which ζητεῖ, with Tisch., is to be read. Moreover, in accordance with Lachm. and Tisch., γενεά is again to be inserted before πονηρά.
Luke 11:32. Νινευΐ] A B C E** G L M U X Γ Δ א, min. Syr. Vulg. It. have Νινευῖται. Recommended by Griesb., adopted by Scholz, Lachm. [Tisch. 8 has Νινευεῖται]. Rightly; Luke has followed Matthew (Luke 12:41) verbatim.
Luke 11:34. After the first ὈΦΘΑΛΜΌς, Griesb. and the later editors have rightly added ΣΟΥ. The omission is explained from Matthew 6:22; its insertion, however, is decisively attested.
ΟὖΝ] after ὍΤΑΝ is wanting in preponderating authorities. Suspected by Griesb., deleted by Lachm. and Tisch. It is an addition from Matthew 6:23.
Luke 11:42. After ΤΑῦΤΑ Griesb. has inserted ΔΈ, which Lachm. brackets, while Tisch. has deleted it; it is too weakly attested, and is from Matthew 23:23.
ἈΦΙΈΝΑΙ] Lachm. and Tisch. have ΠΑΡΕῖΝΑΙ, in accordance with B* L א** min. The Recepta is from Matthew. A has a fusion of the two: παραφιέναι; D, 11 :have not got the word at all.
Luke 11:44. After ὑμῖν Elz. (and Lachm. in brackets) has γραμματεῖς κ. Φαρισαῖοι, ὑποκριταί. So also Scholz, but in opposition to evidence so important, that it can only be regarded as an addition from Matthew 23:27.
οἱ before περιπ. is, on preponderating evidence, to be deleted. It arose from the preceding syllable. Suspected by Griesb., deleted by Lachm. [retained by Tisch. 8].
Luke 11:48. μαρτυρεῖτε] Tisch. has μάρτυρές ἐστε, in accordance with B L א, Or. The Recepta is from Matthew 23:31.
ΑὐΤῶΝ ΤᾺ ΜΝΗΜΕῖΑ] is not found in B D L א, Cant. 11 :Verc. Rd. Vind. Condemned by Griesb., bracketed by Lachm. deleted by Tisch. The words, both read and arranged differently by different authorities, are a supplement, in accordance with Matthew.
Luke 11:51. The article before ΑἽΜΑΤΟς in both cases is, with Lachm. and Tisch., in accordance with important evidence, to be struck out as an addition.
Luke 11:53. ΛΈΓΟΝΤΟς ΔῈ ΑὐΤΟῦ ΤΑῦΤΑ ΠΡῸς ΑὐΤΟΎς] B C L א, 33, Copt. have ΚἈΚΕῖΘΕΝ ἘΞΕΛΘΌΝΤΟς ΑὐΤΟῦ. This is, with Tisch., to be adopted. The authorities in favour of the Recepta have variations and additions, which indicate that they have originated as glosses.
Luke 11:54. Many variations in the form of glosses. Lachm. follows the Recepta, only omitting ΚΑΊ before ΞΗΤ. Tisch. has simply ἘΝΕΔΡ., ΘΗΡΕῦΣΑΊ ΤΙ ἘΚ ΤΟῦ ΣΤΌΜΑΤΟς ΑὐΤΟῦ, founding it mainly on B L א. All the rest consists of additions for the sake of more explicit statement.
[140] Thus or similarly Marcion read the first petition, and Hilgenfeld, Kritik. Unters. p. 470, and Volkmar, p. 196, regard the petition in this place about the Holy Ghost as original (because specifically Pauline), and the canonical text as an alteration in accordance with Matthew; see also Hilgenfeld in the Theol. Jahrb. 1853, p. 222 f., and in his Evangel. p. 187 f.; Zeller, Apostelgesch. p. 14. But ver. 13 easily occasioned the alteration, welcome as it was to the one-sided Paulinism, seeing that by its means the Holy Spirit was represented as the chief of what was to be asked for from God. Comp. Tholuck, Bergpred. p. 347 f.
Noch keine Übersetzung.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 11:1-13.
Lu 11:1-13.
THE DISCIPLES TAUGHT TO PRAY.
1. one, &c.--struck with either the matter or the manner of our Lord's prayers.
as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
As he was praying - Luke has taken notice of our Saviour's praying often. Thus, at his baptism Luke 3:21; in the wilderness Luke 5:16; before the appointment of the apostles, he continued all night in prayer Luke 6:12; he was alone praying Luke 9:18; his transfiguration also took place when he went up to pray Luke 9:28-29.
Teach us to pray - Probably they had been struck with the excellency and fervor of his prayers, and, recollecting that "John" had taught his disciples to pray, they asked him also to teach "them." We learn, therefore:
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That the gifts and graces of others should lead us to desire the same.
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That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray.
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That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence.
Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Matthew 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels.
There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.
In this chapter, I. Christ teaches his disciples to pray, and quickens and encourages them to be frequent, instant, and importunate in prayer, Lu 11:1-13. II. He fully answers the blasphemous imputation of the Pharisees, who charged him with casting out devils by virtue of a compact and confederacy with Beelzebub, the prince of the devils, and shows the absurdity and wickedness of it, Lu 11:14-26. III. He shows the honour of obedient disciples to be greater than that of his own mother, Lu 11:27,28. IV. He upbraids the men of that generation for their infidelity and obstinacy, notwithstanding all the means of conviction offered to them, Lu 11:29-36. V. He severely reproves the Pharisees and consciences of those that submitted to them, and their hating and persecuting those that witnessed against their wickedness, Lu 11:37-54.