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
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
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Luke 10 Introduction
Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luke 10:1-12. Pronounces woes on Chorazin and Capernaum, Luke 10:13-16. The seventy return, and give account of their mission, Luke 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luke 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luke 10:25-29. The story of the good Samaritan, Luke 10:30-37. The account of Martha and Mary, Luke 10:38-42.
CHAPTER 10.
THE SEVENTY. THE GOOD SAMARITAN. MARTHA AND MARY.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 10 Introduction
CHAPTER 10
Luke 10:1. ἑβδομήκοντα] B D M, 42, Syr.cur. Perss. Arm. Vulg. Cant. Verc. Colb. For. Rd. Sax. and many Fathers add δύο here, and most of them likewise at Luke 10:17; Lachmann has adopted the latter in brackets. Supposed to be a more exact fixing of the number in accordance with the relation (12 times 6).
Luke 10:2. Instead of the first οὖν, Lachm. Tisch. have δέ; see on Luke 6:9.
Luke 10:3. ἐγώ] is wanting in A B א, min. Arm. Vulg. ms. codd. of It. Lachm. Tisch. It is from Matthew 10:16.
Luke 10:5. εἰσέρχησθε] Here and at Luke 10:10 εἰσέλθητε must be read, on preponderating evidence. Approved by Griesb., adopted by Lachm. and Tisch. If it were not original, but an alteration, εἰσέρχησθε at Luke 10:8 would not have been acquiesced in.
Luke 10:6 f. Lachm. and Tisch. have rightly deleted μέν after ἐάν, the article before υἱός, and ἐστί, Luke 10:7.
Luke 10:8. δʼ ἄν] Lachm. Tisch. have ἄν, according to evidence not preponderating; and how easily the δʼ, that might be dispensed with, would drop away, since already the connecting particle was found in καί!
Luke 10:11. After ὑμῶν Griesb. has added εἰς τοὺς πόδας ἡμῶν, in accordance with decisive authorities, among which, however, B D R א, min. Sax. It want ἡμῶν, which therefore Lachm. and Tisch. have not adopted with the rest. But it was just this word ἡμῶν that occasioned the omission of the words in question, because the transcriber passed on immediately from ὑμῶν to ἡμῶν. Hence the reading of Griesbach is to be maintained in its integrity.
After ἤγγικεν, Elz. Scholz have ἐφʼ ὑμᾶς, in opposition to authorities so important that it can only appear as a repetition from Luke 10:9.
Luke 10:12. After λέγω Elz. [Tisch. 8 also] has δέ (Lachm. in brackets), opposed to very important evidence. A connective addition.
Luke 10:13. ἐγένοντο] B D L א, min. have ἐγενήθησαν. So Lachm. and Tisch. The Recepta is from Matthew 11:21.
καθήμεναι] Lachm. and Tisch. have καθήμενοι, in accordance with decisive evidence. The Recepta is a grammatical alteration.
Luke 10:15. ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα] Lachm. Tisch. have μὴ ἕως οὐρανοῦ ὑψωθήσῃ, in accordance with B D L Ξ א, Syr.cur. Aeth. Copt. It. To be rejected as at Matthew 11:24.
Luke 10:19. δίδωμι] Tisch. Has δέδωκα, following B C* L X א, vss. Or. Caes. Bas. Cyr. Epiph. Chrys. Rightly; the present tense more readily occurred to the transcribers.
ἀδικήσῃ] Lachm. and Tisch. have ἀδικήσει, on authority so important that ἀδικήσῃ must be regarded as a grammatical alteration.
Luke 10:20. After χαίρ. δέ Elz. has μᾶλλον, in opposition to largely preponderating evidence. An addition for toning down the expression.
Instead of ἐγράφη Tisch. has ἐγγέγραπται, following B L X א, 1, 33, Eus. Bas. Cyr. [Tisch. 8 has ἐνγέγραπται, following א B], But the compound, as well as the perfect tense, looks like a more precise definition of the original ἐγράφη.
Luke 10:21. After πνεύματι B C D K L X Ξ Π א, min. vss. (even Vulg. It.) have τῷ ἁγίῳ. Adopted by Lachm. and Tisch. A pious addition; the transcribers would hardly have omitted the adjective, especially as in Luke 10:20 τὰ πνεύματα had just gone before in an entirely different sense.
Luke 10:22 is introduced in Elz. Scholz, Lachm. [Tisch. 8] by καὶ στραφείς πρὸς τοὺς μαθητὰς εἶπε. The words are to be retained, in opposition to Griesb. and Tisch. [Tisch. 8 has the words]; they are wanting in B D L M Ξ א, min. vss. (even Vulg. codd. of It.) Ir., but they were omitted partly in accordance with Matthew, partly because, on account of Luke 10:23, they seemed inappropriate in this place. If they had been adopted out of Luke 10:23, κατʼ ἰδίαν also, which in Luke 10:23 is omitted only by D, vss., would have been taken up with them, and the words would be wanting in Luke 10:23 in one set of the authorities.
Luke 10:27. Lachm. and Tisch. have, indeed, ἐξ ὅλης τ. καρδίας σ., but then ἐν ὅλῃ τ. ψυχῇ σ. κ. ἐν ὅλῃ τ. ἰσχύϊ σ. κ. ἐν ὅλῃ τ. διανοίᾳ σ., on evidence so important that the Recepta, which throughout reads ἐκ, must be traced to the LXX. D, min. It. have throughout ἐν, from Matthew 22:37.
Luke 10:29. δικαιοῦν] Lachm. Tisch. have δικαιῶσαι, on decisive evidence.
Luke 10:30. τυγχάνοντα] deleted by Lachm. and Tisch., in accordance with B D L Ξ א, min. Copt. Arm. Vulg. It. It was altogether superfluous, and was therefore passed over; there was no motive for adding it.
For a similar reason γενόμενος, Luke 10:32, is to be maintained, in opposito Tisch. [Tisch.synops. indeed omits it, but Tisch. 8 has restored it].
Luke 10:33. αὐτόν] is wanting in B C L Ξ א, 1, 33, 254, Verc. Vind. Colb. Rd. Bracketed by Lachm., deleted by Tisch. Rightly. It is from Luke 10:31.
Luke 10:35. ἐξελθών] is wanting in B D L X Ξ א, min. Syr. Arr. Perss. Aeth. Copt. Vulg. It. Chrys. Condemned by Griesb. and Schulz (by the latter as “vox molestissima”), deleted by Lachm. and Tisch. To be maintained. The similar ἐκβαλών which follows occasioned the omission of the word, which, besides, appeared cumbrous.
Luke 10:36. οὖν] bracketed by Lachm., deleted by Tisch., in accordance with B L Ξ א, min. vss. A connective addition. The arrangement πλησίον δοκεῖ σοι (Elz. Lachm. have δοκ. σ. πλησ.) is decisively attested.
Instead of παρακαθίσασα, read, with Tisch. in Luke 10:39, παρακαθεσθεῖσα, in accordance with A B C* L Ξ א. The Recepta is the easier reading.
Luke 10:41. τυρβάζῃ] Lachm. [Tisch. 8 also] has θορυβάζῃ, in accordance with B C D L א 1, 33, Bas. Evagr. An interpretation in accordance with the frequently occurring θόρυβος.
The reading ὀλίγων δέ ἐστιν χρεία ἢ ἑνός (B C** L א, 1, 33, Copt. Aeth. Arm. Arr. Fathers) and similar readings have originated from the explanation which takes the passage as meaning one dish.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 10:1-24.
Lu 10:1-24.
MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN.
As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended.
1. the Lord--a becoming title here, as this appointment was an act truly lordly [BENGEL].
other seventy also--rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness
(Nu 11:24, 25).
The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places"
(Lu 10:1)
would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.
After these things - After the appointment of the twelve apostles, and the transactions recorded in the previous chapters.
Other seventy - Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him; to hear his instructions; to be witnesses of his miracles, his sufferings, his death, his resurrection and ascension, that they might "then" go and proclaim all these things to the world. The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns, and prepare the way for his coming. The number "seventy" was a favorite number among the Jews. Thus, the family of Jacob that came into Egypt consisted of seventy, Genesis 46:27. The number of elders that Moses appointed to aid him was the same, Numbers 11:16, Numbers 11:25. The number which composed the great Sanhedrin, or council of the nation. was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses, who appointed seventy to aid him in his work; but it is evident that the office was "temporary" - that it had a specific design - and of course that it would be improper to attempt to find now a "continuation" of it, or a parallel to it, in the Christian ministry.
Two and two - There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel, and that they might sustain and comfort one another in their persecutions and trials. Our Lord in this showed the propriety of having "a religious friend," who would be a confidant and help. Every Christian, and especially every Christian minister, needs such a friend, and should seek some one to whom he can unbosom himself, and with whom he can mingle his feelings and prayers.
The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exodus 18:19; Exodus 24:1-9. These Christ sent by two and two:
-
To teach them the necessity of concord among the ministers of righteousness.
-
That in the mouths of two witnesses every thing might be established. And,
-
That they might comfort and support each other in their difficult labor. See on Mark 6:7 (note).
Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.
In this chapter we have, I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein, Lu 10:1-16. II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon, Lu 10:17-24. III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from, Lu 10:25-37. IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul, Lu 10:38-42.