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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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(3) This man blasphemeth.—The words were but an echo of the charge that had been brought at Jerusalem, that “He made Himself equal with God” (John 5:18), and may well have come from some of the same objectors. St. Mark and St. Luke give the grounds of their accusation: “What is this that this Man thus speaks? Who can forgive sins but One, that is, God?” Speaking abstractedly, they were affirming one of the first principles of all true religious belief. All sins are offences against God, and therefore, though men may forgive trespasses as far as they themselves are concerned, the ultimate act of forgiveness belongs to God only; and for a mere man, as such, to claim the right of forgiving thus absolutely, was to claim a divine attribute, and therefore to blaspheme—i.e., to utter words as disparaging as open profaneness to the majesty of God. What they forgot to take into account was the possibility (1) that God might so far delegate His power to His chosen servants that they, on sufficient evidence of that delegation, might rightly declare sins to be forgiven; or (2) that the Teacher might Himself be one with God, and so share in His perfections and prerogatives. On either of these suppositions the charge of blasphemy was fully answered, and the sin of the scribes lay in their ignoring the fact that He had given sufficient proof of the former, if not of the latter also.
This man blasphemeth (ουτος βλασφημε). See the sneer in "this fellow." "The prophet always is a scandalous, irreverent blasphemer from the conventional point of view" (Bruce).
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Matthew 9:3. τινὲς τ. γραμματέων: some scribes present on this occasion. Ominous fact duly introduced by ἰδοὺ; its significance still more distinctly recognised by Luke, who gives it prominent mention at the beginning of his narrative (Matthew 9:17). Sure sign of the extent, depth, and quality of Christ’s influence.—βλασφημεῖ: of course; the prophet always is a scandalous, irreverent blasphemer from the conventional point of view. The scribes regarded forgiveness purely under the aspect of prerogative, and in self-defence Jesus must meet them on their own ground. His answer covers the whole case. There is more than prerogative in the matter; there is the right, duty, privilege, and power of every man to promote faith in pardon by hearty proclamation of the law of the moral world. This is dealt with first.
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Matthew 9:3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mark 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.
Noch keine Übersetzung.
And, behold, certain of the scribes said within themselves, This man blasphemeth.
This man blasphemeth — True, had he been but a man, and had taken upon him to forgive sins by his own authority, as Popish priests do, to the subverting of some men’s souls. I have known one, saith a reverend divine, who neither by education nor affection was disposed to Popery; who having the ill hap, when his conscience was perplexed, to fall into the hands of a Popish priest, became a Papist upon this reason, because, as the priest suggested, that religion afforded more comfort for the conscience than ours; and therefore more comfort, because it had and exercised a power to pardon sin, which our ministers neither did nor dare to assume unto themselves.
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Verse 3. - And certain of the scribes. From St. Luke's account (ver. 17) we learn that the miracle took place before a large assembly of "Pharisees and teachers of the Law, who had come out of every village of Galilee, and Judaea, and Jerusalem." 'Yet even among these there was a division (τινές). Said within themselves. So Mark, "reasoning in their hearts." This man (οῦτος). The word seems to convey a notion of contempt and of vindictive joy that they have caught him (cf. Mark, τί οῦτος οὕτως λαλεῖ; and perhaps Matthew 12:24). Blasphemeth (βλασφημεῖ). In its fullest meaning; through assumption of Divine authority (so also Matthew 26:65; John 10:33, 36). "No passage of the Old Testament affirms that the Messiah himself will forgive sins. Thus Jesus ascribes to himself what even the highest Old Testament prophecies of the Messianic time had reserved to God; e.g. Jeremiah 31:34; Isaiah 43:25" (Kubel). Observe that Mark lays more stress upon the process of their thoughts, Matthew and Luke on the conclusion at which they arrived, Luke also indicating that the supposed sin had many parts (λαλεῖ βλασφημίας) - they thought, "Every word he has uttered is blasphemy."