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
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
Matthew 14 Introduction
Herod, having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, Matthew 14:1, Matthew 14:2. A circumstantial account of the beheading of John the Baptist, Matthew 14:3-12. Five thousand men, besides women and children, fed with five loaves and two fishes, Matthew 14:13-21. The disciples take ship, and Jesus stays behind, and goes privately into a mountain to pray, Matthew 14:22, Matthew 14:23. A violent storm arises, by which the lives of the disciples are endangered, Matthew 14:24. In their extremity, Jesus appears to them, walking upon the water, Matthew 14:25-27. Peter, at the command of his Master, leaves the ship, and walks on the water to meet Christ, Matthew 14:28-31. They both enter the ship, and the storm ceases, Matthew 14:32, Matthew 14:33. They come into the land of Gennesaret, and he heals many diseased people, Matthew 14:34-36.
CHAPTER 14.
DEATH OF THE BAPTIST: COMMENCEMENT OF A NEW DIVISION OF THE EVANGELIC HISTORY.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 14 Introduction
CHAPTER 14
Matthew 14:3. Καὶ ἔθετο ἐν φυλ.] Lachm., after B א* Curss.: καὶ ἐν τῇ φυλ. ἀπέθετο. So also Tisch. 8, though without τῇ, after א*. The simple ἐν τῇ φυλ. is found in D, Or. (once), but it is adopted from Mark 6:17. Lachm.’s reading is all the more to be regarded as the original, that ἀπέθετο also occurs once in Origen, and that, in restoring the verb that had been omitted, in accordance with Mark, the simple ἔθετο, without the preposition (comp. Acts 5:25; Acts 12:4), would most readily have suggested itself.
Φιλίπποῦ] after γυναῖκα is omitted in D, Vulg. Codd. of the It. Aug., is deleted by Tisch. 7, and only bracketed by Tisch. 8. Supplement from Mark, the interpolation: ὅτι αὐτὴν ἐγάμησεν, being derived from the same source.
Matthew 14:6. γενεσίων δὲ ἀγομ.] Lachm. and Tisch.: γενεσίοις δὲ γενομένοις, after B D L א, Curss. Correctly. The genitive was by way of explaining the dative, hence the reading γενεσίων δὲ γενομένων, and then came ἀγομ. (Received text) as a gloss on γενομ., which gloss is partially found in the case of the dative reading as well (γενεσίοις δὲ ἀγομένοις, 1, 22, 59).
Matthew 14:9. ἐλυπήθη] Lachm. and Tisch.: λυπηθείς, omitting the δέ after διά, according to B D, Curss. and Codd. of It. The reading of the Received text is a logical analysis of the participle.
Matthew 14:12. σῶμα] B C D L א, Curss. Copt. Syrcur have πτῶμα. Recommended by Griesb., adopted by Lachm. and Tisch. 8. Taken from Mark 6:29.
Matthew 14:13. With Lachm. and Tisch. 8 we ought to read ἀκούσας δέ, after B D L Z א, Curss. Verss. Or.; καί is a mechanical repetition. With Tisch. read πεζοί for πεζῇ, according to adequate testimony (including א). The reading of the Received text is taken from Mark.
Matthew 14:14. On the strength of important testimony, ὁ Ἰησοῦς after ἐξελθών (Elz. Scholz) is deleted. Beginning of a church lesson. Similarly, in Matthew 14:22, after ἠνάγκ. Comp. Matthew 14:25, where, in like manner, ὁ Ἰησοῦς was inserted after αὐτούς.
ἐπʼ αὐτοῖς] Elz.: ἐπʼ αὐτούς, against decisive testimony.
Matthew 14:15. Tisch. has οὖν after ἀπολ., and that only according to C Z א, 1, 238, Copt. Syr. p. (on the margin) Or. (twice); but correctly, seeing that οὖν might readily drop out in consequence of the ON immediately preceding it, as well as from its not being found in Mark 6:36.
Matthew 14:19. τοὺς χόρτους] The readings τοῦ χόρτου (B C* א, Curss. Or., so Lachm. and Tisch. 8) and τὸν χόρτον (D, Curss.) are to be explained from the circumstance that the plural of χόρτος occurs nowhere else in the New Testament.
λαβών] Elz.: καὶ λαβών, against the best and most numerous authorities.
Matthew 14:21. The arrangement: παιδ. κ. γυν. (Lachm.) is, as also in Matthew 15:38, without adequate testimony.
Matthew 14:22. The deleting of εὐθέως (Tisch. 8), which, no doubt, may have been adopted from Mark, is, however, not warranted by testimony so inadequate as that of C* א Syrcur Chrys.
Matthew 14:25. ἀπῆλθε] Lachm. and Tisch. 8 : ἦλθε, after B C** א, Curss. Verss. Or. Eus. Chrys. The preposition overlooked in consequence of the attraction not having been noticed (comp. the simple ἔρχεται in Mark).
ἐπὶ τῆς θαλάσσης] Lachm. and Tisch.: ἐπὶ τὴν θάλασσαν, after B P Δ Θ א, Curss. Or. The reading of the Received text is taken from the parallel passages.
Matthew 14:26. ἐπὶ τὴν θάλασσαν] Lachm. and Tisch. 8 : ἐπὶ τῆς θαλάσσης, after B C D Te א, Curss. Eus. Chrys. Theophyl. Correctly; the accusative crept in mechanically from Matthew 14:25, through not noticing the difference of meaning in the two cases.
Matthew 14:28. The arrangement ἐλθεῖν πρός σε (Lachm. Tisch.) is supported by decisive testimony.
Matthew 14:29. ἐλθεῖν] Tisch.: καὶ ἦλθεν, after B C* (?) Syrcur Arm. Chrys. By way of being more definite, since, according to Matthew 14:31, Peter was beside Jesus.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 14:1-12.
Mt 14:1-12.
HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( =
Mr 6:14-29; Lu 9:7-9).
The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist--who had been in prison for probably more than a year--had been cruelly put to death.
Herod's Theory of the Works of Christ
(Mt 14:1, 2).
1. At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus
(Mt 2:22),
who ruled as ethnarch over Galilee and Perea.
heard of the fame of Jesus--"for His name was spread abroad"
(Mr 6:14).
Herod the tetrarch - See also Mark 6:14-16; Luke 9:7-9. This was a son of Herod the Great. Herod the Great died probably in the first year after the birth of Christ, and left his kingdom to his three sons, of whom this "Herod Antipas" was one. He ruled over Galilee and Perea. See the notes at Matthew 2:15. The title "tetrarch" literally denotes one who rules over a "fourth" part of any country. It came, however, to signify the governor or ruler of any province subject to the Roman emperor - Robinson, Lexicon.
Heard of the fame of Jesus - Jesus had been a considerable time engaged in the work of the ministry, and it may seem remarkable that he had not before heard of him. Herod might, however, have been absent on some expedition to a remote part of the country. It is to be remembered, also, that he was a man of much dissoluteness of morals, and that he paid little attention to the affairs of the people. He might have heard of Jesus before, but it had not arrested his attention. He did not think it a matter worthy of much regard.
Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on Matthew 2:1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see Matthew 14:9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.
John the Baptist had said concerning Christ, He must increase, but I must decrease, Joh 3:30. The morning-star is here disappearing, and the Sun of righteousness rising to its meridian lustre. Here is, I. The martyrdom of John; his imprisonment for his faithfulness to Herod (Mt 14:1-5), and the beheading of him to please Herodias, Mt 14:6-12. II. The miracles of Christ. 1. His feeding five thousand men that came to him to be taught, with five loaves and two fishes, Mt 14:13-21. 2. Christ's walking on the waves to his disciples in a storm, Mt 14:22-23. 3. His healing the sick with the touch of the hem of his garment, Mt 14:34-36. Thus he went forth, thus he went on, conquering and to conquer, or rather, curing and to cure.