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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Matthew 13:1-9 The parable of the sower.
Matthew 13:10-17 Why Christ taught in parables.
Matthew 13:18-23 The exposition of the parable of the sower.
Matthew 13:24-30 The parable of the tares,
Matthew 13:31,32 of the grain of mustard seed,
Matthew 13:33-35 of the leaven.
Matthew 13:36-43 The parable of the tares expounded.
Matthew 13:44 The parable of the hidden treasure,
Matthew 13:45,46 of one pearl of great price,
Matthew 13:47-52 of a net cast into the sea,
Matthew 13:53-58 Christ’s countrymen are offended in him.
See Poole on "Matthew 13:3".
Verses 1-9. - The parable of the sower. Parallel passages: Mark 4:1-9; Luke 8:4-8. Verse 1. - The same day; on that day (Revised Version). Although day is sometimes used in a metaphorical sense, so as to include what is, in fact, a long period of time (e.g. Luke 6:23; Mark 2:20; cf. also John 14:20; John 16:23, 26; and possibly even Acts 8:1), yet we are not justified in assigning this sense to it unless the context clearly requires us to do so. This is not the case here, so that we must assume that a literal day is intended. But which day? Naturally, the day that has just before been mentioned, either in the original source from which our narrative is taken or in the narrative as it now stands. Since, however, Matthew 12:46-50 and our vers. 1-23 appear to have been already connected in the framework (as is seen from their being in the same relative position in Mark), these supposed alternatives really represent the same thing, the phrase probably referring to the day on which our Lord's mother and brethren sought to speak to him (Matthew 12:46). Went Jesus out of the house. Where he had been when his mother came (Matthew 12:46, note), and presumably the one to which he returned in ver. 36. Possibly it was St. Peter's house at Capernaum (Matthew 8:14). And sat (Matthew 5:1, note). By the seaside. Until the crowds compelled him to enter the boat.
XIII.
(1, 2) The same day . . . out of the house.—In St. Mark the parable of the Sower follows the appearance of the mother and the brethren, as in St. Matthew, but in St. Luke (Luke 8:4-15; Luke 8:19-21) the order is inverted. In this case the order of the first Gospel seems preferable, as giving a more intelligible sequence of events. The malignant accusation of the Pharisees, the plots against His life, the absence of real support where He might most have looked for it, the opposition roused by the directness of His teaching—this led to His presenting that teaching in a form which was at once more attractive, less open to attack, better as an intellectual and spiritual training for His disciples, better also as a test of character, and therefore an education for the multitude.
That our Lord had been speaking in a house up to this point is implied in the “standing without” of Matthew 12:46. He now turns to the crowd that followed, and lest the pressure should interrupt or might occasion—as the feeling roused by the teaching that immediately preceded made probable enough—some hostile attack, He enters a boat, probably with a few of His disciples, puts a few yards of water between Himself and the crowd, and then begins to speak.
Ch. Matthew 13:1-9. Jesus teaches in Parables. The Parable of the Sower
Mark 4:1-9; Luke 8:4-91. sat] The usual position of a Jewish teacher.
by the sea side] At the N. end of the Lake of Gennesaret there are small creeks or inlets “where the ship could ride in safety only a few feet from the shore, and where the multitudes seated on both sides and before the boat could listen without distraction or fatigue. As if on purpose to furnish seats, the shore on both sides of these narrow inlets is piled up with smooth boulders of basalt.” Thomson, Land and Book, p. 356.
On that day (εν τη ημερα εκεινη). So this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain. Sat by the seaside (εκαθητο παρα την θαλασσαν). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (εκαθητο, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.
return to '
Matthew 13:1-9. The Parable of the Sower (Mark 4:1-9; Luke 8:4-8).
Matthew 13:1. ἐν τῇ ἡμέρᾳ ἐκείνῃ. The parable stands in the same connection in Mark (not in Luke), but not as following in immediate temporal sequence. No stress should be laid on Matthew’s phrase “on that day”.—ἐξελθὼν τῆς οἰκίας: the house in which Jesus is supposed to have been when His friends sought for Him, though Matthew makes no mention of it (vide Mark 3:19).—ἐκάθητο: as at the teaching on the hill (Matthew 5:1), suggestive of lengthened discourse. The Teacher sat, the hearers stood.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 13:1
Matthew 13:1-52. Ἐν δὲ τῇ ἡμ. ἐκ.] fuller detail than in Mark 4:1, which evangelist, however, describes the situation with more precision, though he likewise introduces the parable of the sower immediately after the scene with the mother and brothers (otherwise in Luke 8), and indeed as one of the many (Luke 4:2; Luke 4:33) that were spoken at that time, and thereupon proceeds in Matthew 13:26 ff. to add another having reference to sowing, which is followed again by the parable of the mustard seed, which Luke does not introduce till Matthew 13:18 ff. along with that of the leaven. But seeing that Matthew lets it be distinctly understood (Matthew 13:36) that the four first parables (on to Matthew 13:34) were spoken in presence of the multitude, and the other three again within the circle of the disciples, there is the less reason for regarding the similarity of character which runs through the seven, as recorded by Matthew, in the light of an “overwhelming” with parables (Strauss), and the less need to ascribe some of them (Keim, comp. Schenkel), and especially those of the mustard seed and the leaven, to a different period, from their being supposed to be applicable (Weizsäcker) to a later order of things. Yet, when we consider that Jesus surveyed the future of his work with a prophetic eye, we need not be at a loss to see how a parabolic address might contemplate a later state of things just as fittingly as does the Sermon on the Mount, to which this series of parables stands in the same relation as the superstructure to the foundation of a building. Comp. Ewald, who holds, however, that originally the parables stood in a somewhat different order.
ἀπὸ τ. οἰκίας] is to be taken in connection with ἔξω, Matthew 12:46, and not to be regarded as referring to no house in particular (Hilgenfeld).
The same day Jesus went out of the house,.... Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him.
And sat by the sea side; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, "he began again to teach by the sea side", Mark 4:1. This was the sea of Galilee, sometimes called the sea of Tiberias.