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
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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
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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
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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 14 Introduction
Christ heals a man ill of the dropsy, on a Sabbath day, Luke 14:1-6. He inculcates humility by a parable, Luke 14:7-11. The poor to be fed, and not the rich, Luke 14:12-14. The parable of the great supper, Luke 14:15-24. How men must become disciples of Christ, Luke 14:25-27. The parable of the prudent builder, who estimates the cost before he commences his work, Luke 14:28-30. And of the provident king, Luke 14:31, Luke 14:32. The use of these parables, Luke 14:33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luke 14:34, Luke 14:35.
Luke 14. The various Discourses of Jesus at a Banquet. “The Son of Man eating and drinking.”
CHAPTER 14.
TABLE TALK AND A CONCIO AD POPULUM.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 14 Introduction
CHAPTER 14
Luke 14:3. εἰ] is wanting in B D L א, min. Pers. Copt. Syr.jer. Cant. Brix. Condemned by Griesb. and Schulz, deleted by Tisch. It is from Matthew 12:10.
θεραπεύειν] B D L א, min. have θεραπεῦσαι, to which these authorities and vss. add ἢ οὔ. This θεραπεῦσαι ἢ οὔ is, with Lachm. (who, however, brackets ἢ οὔ) and Tisch., to be adopted. The Recepta is from Matthew 12:10.
Luke 14:5. Instead of ὄνος in Elz., υἱός is to be read, on preponderating evidence. Recommended by Griesb., adopted by Matth. Scholz, Lachm. Tisch.; comp. also Rinck. The heterogeneous collocation υἱὸς ἢ βοῦς excited objection, so that υἱός was displaced in some authorities by ὄνος (following Luke 13:15), in others by πρόβατον (D, Cant., following Matthew 12:11).
Luke 14:10. Elz. has ἀνάπεσον, which on decisive evidence is to be rejected. The most important MSS. are divided between ἀνάπεσε (Matth. Scholz, Rinck, Lachm. Tisch.) and ἀνάπεσαι (Griesb. Schulz, Fritzsche, ad Marc. p. 640). Although the attestation of ἀνάπεσε (A B* E H K S U V Γ א, min.) is still stronger than that of ἀνάπεσαι, yet the latter is to be preferred. The less familiar form gave place to one that was better known. To regard ἀνάπεσαι as a clerical error (so Tisch. and Winer, p. 69 [E. T. 87]) is the more precarious, as the same clerical error must be assumed also at Luke 17:7.
Luke 14:16. μέγα] B** D Λ, min. Clem, have μέγαν. So Lachm. Rightly; μέγα is an amendment [Tisch. 8 has μέγα].
Luke 14:18. The order πάντες παραιτ. is, with Lachm. and Tisch., to be preferred on decisive evidence.
Luke 14:21. After δοῦλος Elz. has ἐχεῖνος, which is condemned by Griesb., and on decisive evidence struck out by Lachm. and Tisch. An exegetical addition.
χωλοὺς κ. τυφλούς] Lachm. and Tisch. have τυφλοὺς κ. χωλούς. Rightly; the evidence in favour thereof preponderates; the omission of καὶ χωλ. (A, min. Syr.jer.) occasioned the restoration in the order given at Luke 14:13.
Luke 14:27. τὸν σταυρ. ἑαυτοῦ is found in A B L** M Δ, min. Lachm. Tisch. The Recepta τ. στ. αὑτοῦ is from Matthew 10:38.
Luke 14:28. Elz. has τὰ πρὸς ἀπαρτ., in opposition to decisive evidence. With Griesb. Scholz, Tisch. merely εἰς ἀπαρτ. is to be read, in accordance with B D L R, min. τά was added as a completion (A E G H K M S U Γ Δ Λ א, min. Lachm. have τὰ εἰς), and εἰς was explained by πρός. Comp. Luke 14:32.
Luke 14:31. The arrangement ἐτέρῳ βασιλ. συμβ. (Lachm. Tisch.) is decisively attested, as well as also ὑπαντῆσαι.
Luke 14:34. Instead of καλόν read, with Tisch., following B L X א, min. vss., καλὸν οὖν. Being apparently inappropriate, οὖν dropped out the more easily after the syllable ON.
ἐὰν δέ] B D L X א, min. vss. Fathers have ἐὰν δὲ καί. So rightly, Lachm. and Tisch. καί was passed over in accordance with Matthew 5:13; Mark 9:50.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 14:1-24.
Lu 14:1-24.
HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST.
It came to pass - It so happened or occurred.
As he went ... - It is probable that he was invited to go, being in the neighborhood Luke 14:12; and it is also probable that the Pharisee invited him for the purpose of getting him to say something that would involve him in difficulty.
One of the chief Pharisees - One of the Pharisees who were "rulers," or members of the great council or the Sanhedrin. See the notes at Matthew 5:22. It does not mean that he was the head of the "sect" of the Pharisees, but one of those who happened to be a member of the Sanhedrin. He was, therefore, a man of influence and reputation.
To eat bread - To dine. To partake of the hospitalities of his house.
On the sabbath-day - It may seem strange that our Saviour should have gone to dine with a man who was a stranger on the Sabbath; but we are to remember:
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That he was traveling, having no home of his own, and that it was no more improper to go there than to any other place.
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That he did not go there for the purpose of feasting and amusement, but to do good.
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That as several of that class of persons were together, it gave him an opportunity to address them on the subject of religion, and to reprove their vices.
If, therefore, the example of Jesus should be pled to authorize accepting an invitation to dine on the Sabbath, it should be pled just as it was. If we can go "just as he did," it is right. If when away from home; if we go to do good; if we make it an occasion to discourse on the subject of religion and to persuade people to repent, then it is not improper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner-parties, and scenes of riot and gluttony on the Sabbath.
They watched him - They malignantly fixed their eyes on him, to see if he did anything on which they could lay hold to accuse him.
In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day, Lu 14:1-6. II. A lesson of humility gives to those who were ambitious of the highest rooms, Lu 14:7-11. III. A lesson of charity to those who feasted the rich, and did not feed the poor, Lu 14:12-14. IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ, Lu 14:15-24. V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour, Lu 14:25-35.