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
전권 강해·설교·예화 풍부 (항목 대량)
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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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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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
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Matthew 10 Introduction
Jesus calls, commissions, and names his twelve disciples, Matthew 10:1-4. Gives them particular instructions relative to the objects of their ministry, Matthew 10:5, Matthew 10:6. Mode of preaching, etc., Matthew 10:7-15. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, Matthew 10:16-25. Cautions them against betraying his cause, in order to procure their personal safety, Matthew 10:26-39. And gives especial promises to those who should assist his faithful servants in the execution of their work, Matthew 10:40-42.
Chap. 10. The Mission of the Twelve Matthew 10:1-4, and the Charge to them, Matthew 10:5-42. Mark 3:14-19; Mark 6:7-13. Luke 6:12-16; Luke 9:1-6
CHAPTER 10.
THE GALILEAN MISSION.
The beginnings of the mission to the neglected “lost” sheep of Israel may be found in the Capernaum feast (Matthew 9:10). As time went on Jesus felt increasingly the pressure of the problem and the need for extended effort. Matthew’s call was connected with the first stage of the movement, and that disciple was Christ’s agent in bringing together the gathering of publicans and sinners. He is now about to employ all the intimate disciples He has collected about Him and through them to spread the movement all over Galilee. They will be a poor substitute for Himself, yet not wholly useless like the scribes, for they have heard His teaching on the hill and imbibed somewhat of His spirit of love.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 10 Introduction
CHAPTER 10
Matthew 10:2. Tisch. 8 has καί before Ἰάκωβος, only according to B א* Syr.
Matthew 10:3. Λεββ. ὁ ἐπικλ. Θαδδ.] Fritzsche: Θαδδ. ὁ ἐπικλ. Λεββ., only according to 13, 346. Changed because Θαδδ. is really the proper noun.[439]
Matthew 10:4. ΚΑΝΑΝΊΤΗς] the form ΚΑΝΑΝΑῖΟς (Lachm. Tisch.) is decisively attested.
Matthew 10:8. ΚΑΘΑΡΊΖΕΤΕ] Elz. inserts ΝΕΚΡΟῪς ἘΓΕΊΡΕΤΕ, which words Griesb. Lachm. and Tisch. 8 (so B C* D א) place after ΘΕΡΑΠΕΎΕΤΕ, while Fritzsche puts them after ἘΚΒΆΛΛΕΤΕ. Correctly struck out by Scholz and Tisch. 7. For besides being suspicious, owing to their omission in C*** E F G K L M S U V X Γ Π and very many Curss., also several versions and Fathers,—a suspicion that is heightened by their diversity of position in the unquestionably important authorities which witness in their favour,—they have the appearance of being an interpolation, which, in accordance with the apostolic narrative (Acts 9:20 ff.), seemed necessary by way of completing the list of miraculous powers that had been conferred. Had the words been original, their contents would in any case have contributed much more to preserve them than to cause their omission.
Matthew 10:10. ῬΆΒΔΟΝ] C E F G K L M P S U V X Δ Π Curss. Copt. Arm. Syr. p. Theoph. have ῬΆΒΔΟΥς. Adopted by Scholz and Tisch. Altered because of the preceding plurals, and because what is spoken applies at the same time to a plurality of persons.
ἘΣΤΙ] should be deleted, see on Luke 10:7.
Matthew 10:19. The reading fluctuates between ΠΑΡΑΔΊΔΩΣΙΝ (Elz. Tisch. 7), ΠΑΡΑΔΏΣΟΥΣΙΝ, and ΠΑΡΑΔῶΣΙΝ (Tisch. 8, after B E* א and Lachm.). The future is adopted from Matthew 10:17; while the present, which is best authenticated, and most in accordance with the sense, would be easily transformed into the aorist by the omission, on the part of the transcribers, of the middle syllable.
ΔΟΘΉΣΕΤΑΙ to ΛΑΛΉΣΕΤΕ] is not found in D L, Curss. Arm. Codd. of It. Or. Cypr. and a few Verss. Bracketed by Lachm. Ancient omission occasioned by the homoioteleuton.
Matthew 10:23. ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ] Griesb.: (ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἙΤΈΡΑΝ, ΚἊΝ ἘΚ ΤΑΎΤΗς ΔΙΏΚΩΣΙΝ ὙΜᾶς, ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ,[440] after D L, Curss. and some Fathers and Verss., however, with differences in detail. A continuous extension of the sentence.
Matthew 10:25. ἘΠΕΚΆΛΕΣΑΝ] Elz.: ἘΚΆΛΕΣΑΝ, against decisive testimony. Lachm. again (defended by Rettig in Stud. u. Krit. 1838, p. 477 ff.; Buttmann, ibid. 1860, p. 342 f.) has, instead of the accusative, the dative Τῷ ΟἸΚΟΔΕΣΠΌΤῌ) and ΟἸΚΙΑΚΟῖς, only after B*, which is to be ascribed to a grammarian who took ἘΠΙΚΑΛΕῖΝ as meaning to reproach.
Matthew 10:28. φοβεῖσθε] Elz., Fritzsche: φοβηθῆτε, against decisive testimony. Adopted from Matthew 10:26. Likewise in Matthew 10:31 we ought, with Lachm. and Tisch., to restore φοβεῖσθε in accordance with B D L א, Curss. Or. Cyr.
ἀποκτενόντων] so also Scholz. The ἀποκτεινόντων (B, Or.) of the Received text is condemned by counter testimony as a grammatical correction. But although the form ἀποκτενόντων is supported by important testimony, yet we ought, with Lachm. and Tisch., to follow C D U Γ Δ Π א and Curss. and adopt the Aeolic-Alexandrine form ἀποκτεννόντον (see Sturz, Dial. Al. p. 128), because ἈΠΟΚΤΕΝΌΝΤΩΝ as a present is nowhere found, while an aorist, if the verb had had that form, would have been in this instance without meaning.
Matthew 10:33. The position ΚἈΓῺ ΑὐΤΌΝ (Beng. Lachm. Tisch. 8) is a mechanical alteration on account of Matthew 10:32.
[439] D, 122, Codd. quoted in Augustine, Hesychius, Rufinus, have merely Λεββαῖος. B א, 17, 124, and several versions have only Θαδδαῖος. So Lachm. I regard the simple Λεββαῑος (with Tisch. and also Ewald) as the original reading. The other readings are derived from Mark 3:18, because of the identity of Lebbaeus and Thaddaeus. Comp. Bengel, Appar. crit. Had the simple Θαδδαῖος been the true one, it would have been impossible to see how Λεββαῖος should have been inserted, seeing it does not occur anywhere else in the New Testament. No doubt D and Codd. of It., also Mark 3:18, have Λεββαῖον, but against testimony so decisive that it appears to have come there from our present passage.
[440] Instead of the ἄλλην of the Received text, Lachm. and Tisch. 8, following B א 33, 265, Or. Petr. Ath. have ἑτέραν, which, however, is undoubtedly connected with the above interpolation.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 10:1-5.
Mt 10:1-5.
MISSION OF THE TWELVE APOSTLES. ( =
Mr 6:7-13; Lu 9:1-6).
The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on
Lu 10:2).
1. And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke
(Lu 9:1)
--"He gave them power and authority"--in other words, He both qualified and authorized them.
against--or "over."
And when he had called unto him his twelve disciples ... - This account of sending the apostles forth is recorded also in Mark 6:7-11, and Luke 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion, and that thus they might visit more places and accomplish more labor than if they were all together. These twelve were the original number of apostles. The word "apostle" means one that is "sent," and was given to them because they were "sent forth" to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterward added, to supply the place of Judas Acts 1:26, and Paul was specially called to be an apostle to the Gentiles, Romans 1:1; 1 Corinthians 15:8-9; Galatians 1:1. In all, therefore, there were 14 apostles.
In selecting "twelve" at first, it is probable that the Saviour was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, cast out devils, raise the dead, preach the gospel. They were to be with him to receive his instructions, to learn the nature of his religion, be witnesses to his resurrection, and then to bear his gospel around the globe. The number twelve was the best number for these purposes that could be selected. It was sufficiently "large" to answer the purpose of testimony, and it was "so small" as not to tend to disorder, or that they could easily be divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel people to believe. They were just such men as are always found the best witnesses in courts of justice - plain men, of good sense, of fair character, of great honesty, and with favorable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.
It was important that the Saviour should choose them early in his ministry, in order that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, so that, by having been long acquainted with him, they might be able to testify to his identity and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they, and none ever gave so much evidence of their sincerity as they did. See Acts 1:21-22.
This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them, Mt 10:1. II. The names of the persons to whom this commission was given, Mt 10:2-4. III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed, Mt 10:5-15. 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings, Mt 10:16-42. These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.