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
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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
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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
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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 18 Introduction
The parable of the importunate widow, Luke 18:1-8. Of the Pharisee and the publican, Luke 18:9-14. Infants brought to Christ, Luke 18:15-17. The ruler who wished to know how he might inherit eternal life, Luke 18:18-23. Our Lord's reflections on his case, Luke 18:24-27. What they shall receive who follow Christ, Luke 18:28-30. He foretells his approaching passion and death, Luke 18:31-34. He restores a blind man to sight at Jericho, Luke 18:35-43.
CHAPTER 18.
THE PARABLES OF THE UNJUST JUDGE AND THE PHARISEE AND THE PUBLICAN.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 18 Introduction
CHAPTER 18
Luke 18:1. δὲ καί] B L M א, min. Copt. codd. of It. Or. have δέ. So Lachm. Tisch. But the καί, which might be dispensed with, was easily passed over; it is wanting also in Luke 18:9 in not unimportant authorities (bracketed by Lachm.). After προσεύχ. Lachm. and Tisch. have αὐτούς. It is preponderatingly attested; there would have been no reason for its addition; while in favour of its omission, the word being superfluous, it may be noticed that προσεύχεσθΑΙ would the more readily be followed by κΑΙ, that in the doctrine of the parable the generality of the reference most readily presented itself.
Luke 18:5. ὑ̔πωπιάζῃ] Griesb. recommends ὑποπιάζῃ on insufficient attestation. It was altered from misunderstanding, as also in the case of the variant ὑποπιέζῃ. Comp. on 1 Corinthians 9:27.
Luke 18:7. ποιήσει] ποιήσῃ is so decisively attested that, with Lachm. Tisch., it is to be adopted. The future was introduced by anticipation of Luke 18:8.
μακροθυμεῖ (Lachm. Tisch.) is also attested quite decisively, instead of which μακροθυμῶν (Elz.) was intended to assist the construction of the sentence.
Luke 18:13. εἰς before τ. στῆθος is wanting in B D K L Q X Π א, min. Slav. Arm. Vulg. It. Or. Antioch. Cypr. Deleted by Lachm. and Tisch. But why should it have been added? As being perfectly superfluous (comp. Luke 23:48, Luke 22:64), it was overlooked.
Luke 18:14. Elz. has ἢ ἐκεῖνος, which, on decisive evidence, is to be condemned. Griesb. Matth. Scholz, Tisch. have ἢ γὰρ ἐκεῖνος, following A E G H K M P Q S U V X Γ Δ Λ, min. Syr.p. Goth. Bas. ms. Theophyl. Grot. and Lachm. have παρʼ ἐκεῖνον, in accordance with B L א, min. Copt. Sahid. Or. Naz. (Vulg.: db illo). To these is added also indirectly D, with μᾶλλον παρʼ ἐκεῖνον τὸν Φαρισαῖον (comp. Syr. Pers.p. It. Cypr. Hilar. Ambr. Aug.). The reading of Lachm. is consequently the oldest; and since ἢ γὰρ ἐκεῖνος is opposed to the sense, it is to be judged that Γ Α Ρ came into the text instead of ΠΑΡ by a transcriber’s error of ancient date, and became blended with the gloss ἢ ἐκεῖνος
Luke 18:15. ἐπετίμησαν] B D G L א, min. Lachm. Tisch. have ἐπετίμων; the Recepta is from Matthew 19:13.
Luke 18:22. διάδος] A D L M R Δ א, min. Fathers have δός. So Lachm. It is from the parallels, from which, moreover, came also ἐν οὐρανῷ, instead of which is to be read, with Lachm. and Tisch., following B D, ἐν τοῖς οὐρανοῖς (A L R א [Tisch. 8] read: ἐν οὐρανοῖς).
Luke 18:24. περίλυπ. γενόμ.] is wanting in B L א, min. Copt.; deleted by Tisch. But it was in accordance with the parallels more easily passed over than added.
Luke 18:25. τρυμαλιᾶς] Lachm. and Tisch. have τρήματος, in accordance with B D א, 49. Rightly; in accordance with Matthew and Mark, there was introduced in some authorities τρυπήματος (L R, min.), in others τρυμαλιᾶς (A E F G, etc. Elz.).
Instead of ῥαφίδος read, with Lachm. and Tisch., βελόνης, in accordance with B D L א, min. The former is from the parallels.
εἰσελθεῖν] Lachm. has διελθεῖν. It is more weakly attested, and the reading is to be decided as at Matthew 19:24.
Luke 18:28. ἀφήκαμεν τάντα καί] Lachm. and Tisch. have ἀφέντες τὰ ἴδια, in accordance with B D L א** min. vss., and this Griesb. also recommended. The Recepta is from the parallels.
Luke 18:30. ἀπολάβῃ] B D M, min. have λάβῃ. So Lachm. The simple form is from the parallels, just as D, in particular, takes ἐὰν μὴ λάβῃ from Mark 10:30.
Luke 18:39. σιωπήσῃ] The preponderatingly attested σιγήσῃ is adopted by Schulz, Lachm. and Tisch. The Recepta is from the parallels. In the New Testament only Luke and Paul have the verb σιγᾶν.
Luke 18:41. λέγων before τί is, with Tisch., to be deleted, in accordance with B D L X א, 57, as a familiar addition, instead of which Or. has εἰπών.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 18:1-8.
Lu 18:1-8.
PARABLE OF THE IMPORTUNATE WIDOW.
1-5. always--Compare
Lu 18:7,
"night and day."
faint--lose heart, or slacken.
A parable - See the notes at Matthew 13:3.
To this end - To show this.
Always - At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences as afflictions or signal blessings to seek God in prayer; we must "always" maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered.
Not to faint - Not to grow weary or give over. The parable is designed to teach us that, though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God.
Men ought always to pray - Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above.
In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer, Lu 18:1-8. II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer, Lu 18:9-14. III. Christ's favour to little children that were brought to him, Lu 18:15-17. IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion, Lu 18:18-30. V. Christ's foretelling his own death and sufferings, Lu 18:31-34. VI. His restoring sight to a blind man, Lu 18:35-43. And these four passages we had before in Matthew and Mark.