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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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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
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Adam Clarke's Commentary and Critical Notes on the Bible
Luke 15 Introduction
Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, Luke 15:1, Luke 15:2. Christ vindicates his conduct in receiving them by the parable of the lost sheep, Luke 15:3-7. The parable of the lost piece of money, Luke 15:8-10; and the affecting parable of the prodigal son, vv. 11-32.
Luke 15. Parables for Publicans and Sinners. The Love And Free Forgiveness Of God.
CHAPTER 15.
PARABLES TEACHING THE JOY OF FINDING THINGS LOST.
Nothing is gained by insisting anxiously on historical connection here. The introduction of these beautiful parables of grace at this point is a matter of tact rather than of temporal sequence, so far as the conscious motive of the evangelist is concerned. They are brought in as a set-off to the severe discourse in the closing section of the previous chapter, in which Jesus seems to assume a repellent attitude towards those who desired to follow Him. Here, in happy contrast, He appears as One who graciously received the sinful, regardless of unfavourable comments. The parables of the Lost Sheep, the Lost Coin, and the Lost Son are here given as a self-defence of Jesus against Pharisaic faultfinding. Whether they were first spoken in that connection, or uttered in that connection alone, cannot be determined. So far as their main drift is concerned they might have been spoken to any audience; to critical Pharisees, to disciples (the first is given in Matthew 18:12-14 as spoken to the Twelve), to synagogue audiences, or to a gathering of publicans and sinners like that in Capernaum (Luke 5:29-32); controversial, didactic, or evangelic, as the case might be. Quite possibly the original setting of these parables was a synagogue discourse, or better still the address to the Capernaum gathering. That they are all three authentic utterances of Jesus need not be doubted. The first has synoptical attestation, being found in Mt. also; the second has value only as a supplement to the first, and was hardly worth inventing as an independent parable; the third is too good to have been an invention by Lk. or any other person, and can only have proceeded from the great Master. Wendt (L. J.) accepts all three as authentic, and taken from the Logia of Mt.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 15 Introduction
CHAPTER 15
Luke 15:2. οἱ Φαρισ.] With Lachm. and Tisch. read οἵ τ. Φαρισ., in accordance with B D L א. The τε is certainly not an addition of the transcribers.
Luke 15:9. Instead of συγκαλεῖται Tisch. has συγκαλεῖ, on important yet not preponderating evidence [Tisch. 8 has συνκαλεῖ]. It is from Luke 15:6, where συγκαλεῖ is decisively attested.
Luke 15:14. ἱσχυρός] A B D L R א, min. have ἱσχυρά. Recommended by Griesbach, adopted by Lachm. and Tisch. Those MSS. preponderate, and the masculine is an amendment, in accordance with customary usage, and according to Luke 4:25. Comp. on Acts 11:28.
Luke 15:16. γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπό] B D L R א, min. vss. have χορτασθῆναι ἐκ. An interpretation.
Luke 15:17. περισσεύουσιν] A B P and a few min. Tit. have περισσεύονται-g0-. Rightly; the active was introduced, in accordance with the wonted usage.
The ὧδε added by Griesb. is not found, indeed, in important authorities, and it stands in B L א, Lachm. after λιμῷ, but it has plainly been absorbed by ἐγὼ δέ; hence also the placing of it before λιμῷ, in accordance with D R U, min. vss. Chrys., is, with Griesb. Scholz, Tisch., to be preferred [Tisch. 8 has λιμῷ ὧδε].
Luke 15:19. Before οὐκέτι Elz. has καί, but in opposition to decisive evidence. Moreover, at Luke 15:21 this καί is to be deleted, on preponderating evidence.
Luke 15:22. Lachm. and Tisch. [not Tisch. 8] have ταχύ before ἐξενέγκατε, in accordance with B L X א, vss., also Vulg. It. Jer. D also adds weight to the evidence with ταχέως. ταχύ is to be regarded as genuine. Copyists would have added a more familiar word as εὐθέως, or at least as, with D, ταχέως (Luke 14:21). ταχύ does not occur at all elsewhere in Luke; still the omission is not to be explained by this fact, but simply as an old clerical error.
τὴν στολήν] τήν has decisive MSS. against it, and is, according to Lachm. and Tisch., to be deleted as an addition.
Luke 15:23. ἐνέγκαντες] B L R X א, Vulg. It. Copt. Sahid. have φέρετε. So Tisch. The participle is an attempt to improve the style. D also testifies in favour of the imperative by ἐνέγκατε (Luke 15:22).
Luke 15:24 καὶ ἀπολ.] καί is rightly condemned by Griesb., on decisive evidence, and deleted by Lachm. and Tisch. The second ἦν, however, has against it, in D Q, min., evidence too feeble for it to be deleted. Yet, according to A B L א*, it must be placed before ἀπολ. (Lachm. Tisch.). The position after ἀπολ. is a harmonizing of it with νεκρ. ἦν.
Luke 15:32. Instead of ἀνέζησεν, read with Tisch., following B L R Δ א, min., ἔζησεν. The former is from Luke 15:24.
In the same manner is to be explained the omission of καί before ἀπολ. in Tisch. (following D X א). But ἦν is here to be deleted, on decisive MSS. (Lachm. Tisch.; condemned also by Griesb.).
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 15:1-32.
Lu 15:1-32.
PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS.
1. drew near . . . all the publicans and sinners, &c.--drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."
Publicans and sinners - See the notes at Matthew 9:10.
Evil manners, we say, beget good laws; so, in this chapter, the murmuring of the scribes and Pharisees at the grace of Christ, and the favour he showed to publicans and sinners, gave occasion for a more full discovery of that grace than perhaps otherwise we should have had in these three parables which we have in this chapter, the scope of all of which is the same, to show, not only what God had said and sworn in the Old Testament, that he had no pleasure in the death and ruin of sinners, but that he had great pleasure in their return and repentance, and rejoices in the gracious entertainment he gives them thereupon. Here is, I. The offence which the Pharisees took at Christ for conversing with heathen men and publicans, and preaching his gospel to them, Lu 15:1,2. II. His justifying himself in it, by the design and proper tendency of it, which with many had been the effect of it, and that was, the bringing of them to repent and reform their lives, than which there could not be a more pleasing and acceptable service done to God, which he shows in the parables, 1. Of the lost sheep that was brought home with joy, Lu 15:4-7. 2. Of the lost silver that was found with joy, Lu 15:8-10. 3. Of the lost son that had been a prodigal, but returned to his father's house, and was received with great joy, though his elder brother, like these scribes and Pharisees, was offended at it, Lu 15:11-32.