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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Noch keine Übersetzung.
Matthew 9:37. The harvest truly is plenteous— The multitude that followed Jesus, and expressed so earnest a desire of receiving his instruction, gave him an occasion of making this reflection. He compares Judaea and the neighbouring countries to fields covered with ripe corn, where nothing was wanting but reapers. See Joh 4:35 and Beausobre and Lenfant.
return to '
Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
But the labourers few — Such as will labour to lassitude ( εργαται ) in preaching Christ crucified; few such.
return to '
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
38. Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare
Joh 15:1,
"I am the true vine, and My Father is the husbandman."
that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in
Mt 9:25, and Joh 10:4
--"When He putteth forth His own sheep." (See on
Mt 4:1).
Noch keine Übersetzung.
That he will send forth laborers - Οπως εκβαλλη εργατας, that he would thrust forth laborers. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God's province to thrust out such preachers as shall labor; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-laborer: he comes into the harvest, not to become lord of it, not to live on the labor of others, but to work, and to labor his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though hot, is but a short one.
How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savor of his grace over the face of the whole earth!
The subject of fasting, already slightly noticed in the preceding notes, should be farther considered.
In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos: -
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The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year.
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The person fasts during the day, and eats at night.
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The person eats nothing but fruits, and drinks milk or water.
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He eats once during the day and night.
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Eats one particular kind of food during the day and night, but as often as he pleases.
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Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.
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The person neither eats nor drinks for twelve days.
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Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks.
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Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day.
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For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath.
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Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but peepul leaves; three days and three nights, the expressed juice of a particular kind of grass called doobah.
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Lasts a week. First day he eats milk; second, milk-curds; third, ghee, i.e. clarified butter; fourth, cow's urine; fifth, cow's dung; sixth, water; seventh, nothing.
During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day. - Ayeen Akbery, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the Bible! But, because it is true, it is not credited by fallen man.
Fasting is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent; and is distinguished by the Mosliman doctors into three degrees:
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The refraining from every kind of nourishment or carnal indulgence.
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The restraining the various members from every thing which might excite sinful or corrupt desires.
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The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God.
Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See Hedayah, prel. Dis. p. Leviticus 56.p>It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Jesus, was with them, but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms.
Pray ye therefore the Lord of the harvest,.... By "the Lord of the harvest" is either meant God the Father, whose are all the elect, who has a hearty concern for them, and will have them all gathered in, not one of them shall be left; or the Lord Jesus Christ himself, who has the care and charge of the whole election of grace; and who as he must, he will bring them all in; and who has power of sending forth labourers, as the following chapter shows; and so this is a proof of prayer being made to Christ;
that he will send forth labourers into his harvest. This is the petition the disciples of Christ were put upon making to the Lord of the harvest, on consideration of the present condition multitudes of souls were in: they could not make, qualify, and send out ministers themselves; this is not man's work, but God's: he only is able to furnish with ministerial gifts, to work upon, and powerfully incline the hearts of men to this service, to call and send them forth into it, and to assist and succeed them in it. The persons desired to be sent are "labourers"; faithful, diligent, and industrious preachers of the Gospel; such as lay out themselves, their time, talents, and strength, in their master's service; and do not indulge themselves in sloth and idleness: the place they are desired to be sent into is, "into the harvest"; into the field of the world, where God's elect lie, and there labour in preaching the Gospel; hoping for a divine blessing, and an almighty power to attend their ministrations, for the conversion of sinners, and edification of saints. The request the disciples are directed to make, concerning these persons for this work, is, that the Lord of the harvest would "send", or "thrust" them "forth"; implying power and efficacy, and authority, on the part of the sender; and backwardness on the part of those that are sent, through modesty: a sense of the greatness of the work, and of their own unworthiness and unfitness for it. Very opportunely did our Lord move his disciples to put up this petition, and was done, no question, with a view to, and to prepare for, his mission of the twelve to preach the Gospel, of which there is an account in the next chapter.
Matthew 9:37-38. Then saith he to his disciples — To quicken their devotion and zeal, The harvest — Namely, of souls to be gathered in, is plenteous — The multitudes that followed Jesus, and expressed so earnest a desire of receiving his instructions, gave him occasion of making this reflection. He compared Judea and the neighbouring countries to fields covered with ripe corn, where nothing was wanting but reapers. See John 4:35 : and L’Enfant. Pray ye therefore the Lord of the harvest — Whose peculiar work and office it is, and who alone is able to do it; that he will send forth labourers into his harvest — The word εκβαλη properly means to thrust out, plainly implying the exercise of some degree of force. For it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, and temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ’s harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein. “Christ’s example here,” says Baxter, “teacheth preachers to compassionate a willing multitude, when they want sufficient teachers, and to pray God to send forth more labourers when there are too few; and not to give over labouring themselves without being utterly disabled, though men forbid them. Some parishes in London have each about seventy thousand souls, some sixty thousand, some thirty thousand; and all the city and county, and much more, have but one bishop, and the curates or preachers cannot be heard [each] by above three thousand at once, or thereabouts.” But how much greater is the population of London with its environs, and of the whole country, at the present day, than it was in Mr. Baxter’s time!