Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Avancement de la traduction
- 4,537 / 4,537
- Langue source
- en
Ressources d'étude
Commentaires bibliques
Parcours plusieurs commentaires du domaine public et leurs traductions coréennes scripture.how par livre et chapitre. Bascule entre sources, lis la traduction seule ou compare-la au texte source.
Commentaire actif
Tous les commentaires
23 sources
Total des entrées
307,288
81,431 traduits
Licence
Affiché par source
Sources et licences
Chaque source conserve séparément texte original, auteur, avancement de la traduction et licence. Les traductions et travaux éditoriaux coréens de scripture.how sont gérés à part du texte source.
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.
- Avancement de la traduction
- 19,831 / 19,831
- Langue source
- en
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.
- Avancement de la traduction
- 22,781 / 22,781
- Langue source
- en
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.
- Avancement de la traduction
- 21,603 / 22,101
- Langue source
- en
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.
- Avancement de la traduction
- 12,528 / 30,759
- Langue source
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Avancement de la traduction
- 144 / 7,385
- Langue source
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Avancement de la traduction
- 0 / 31,092
- Langue source
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Avancement de la traduction
- 0 / 25,592
- Langue source
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Avancement de la traduction
- 0 / 2,044
- Langue source
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Avancement de la traduction
- 0 / 23,497
- Langue source
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Avancement de la traduction
- 0 / 27,176
- Langue source
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Avancement de la traduction
- 0 / 5,763
- Langue source
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Avancement de la traduction
- 0 / 6,935
- Langue source
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Avancement de la traduction
- 0 / 7,010
- Langue source
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Avancement de la traduction
- 0 / 5,340
- Langue source
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Avancement de la traduction
- 0 / 5,643
- Langue source
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Avancement de la traduction
- 0 / 14,675
- Langue source
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Avancement de la traduction
- 0 / 2,290
- Langue source
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Avancement de la traduction
- 0 / 1,144
- Langue source
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Avancement de la traduction
- 7 / 3,477
- Langue source
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Avancement de la traduction
- 0 / 10,808
- Langue source
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Avancement de la traduction
- 0 / 26,397
- Langue source
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Avancement de la traduction
- 0 / 1,011
- Langue source
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 13:2
Matthew 13:2. Τὸ πλοῖον] the boat standing by.
ἐπὶ τὸν αἰγιαλόν] along the shore (comp. Matthew 14:19), as in Matthew 18:12. Winer, p. 380 [E. T. 508]; Nägelsbach, note on Hom. Il. ii. 308. The expression is suited to the idea of a gathering of people extending over a considerable space.
Pas encore de traduction.
Pas encore de traduction.
And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
He went into a ship and sat — Thinking, perhaps, there to repose himself, after his hard conflict with the Pharisees. But the sight of a new audience incites him to a new pains of preaching to them. And as he held no time unseasonable, so no place unfit for such a purpose. We find him again teaching not in the temple only and synagogues on the Sabbath day (as he did constantly), but in the mountains, in cities, in private houses, by the sea side, by the wayside, by the well’s side, anywhere, everywhere, no pace came amiss to him, no pulpit displeased him.
return to '
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
3. And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER
(Mt 13:3-9, 18-23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART.
For the exposition of this parable, see on
Mr 4:1-9, 14-20.
In parables - The word "parable" is derived from a Greek word signifying "to compare together," and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject. It is a narrative of some fictitious or real event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Pagan writers, as Aesop, often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing - "the inculcation of spiritual truth" - was gained equally, whether it was true or was only a supposed case. Nor was there any dishonesty in this. It was well understood no person was deceived. The speaker was not "understood" to affirm the thing "literally narrated," but only to fix the attention more firmly on the moral truth that he presented. The "design" of speaking in parables was the following:
-
To convey truth in a more interesting manner to the mind, adding to the truth conveyed the beauty of a lovely image or narrative.
-
To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the "senses."
-
To convey some offensive truth, some pointed personal rebuke. in such a way as to bring it "home" to the conscience. Of this kind was the parable which Nathan delivered to David 2 Samuel 12:1-7, and many of our Saviour's parables addressed to the Jews.
-
To "conceal" from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mark 4:33; Matthew 13:13-16.
Our Saviour's parables are distinguished above all others for clearness, purity, chasteness, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all people. They contain much of "himself" - his doctrine, life, design in coming, and claims, and are therefore of importance to all people; and they are told in a style of simplicity intelligible to the child, yet instructive to people of every rank and age. In his parables, as in all his instructions, he excelled all people in the purity, importance, and sublimity of his doctrine.
Matthew 13:3
A sower went forth to sow - The image here is taken from an employment known to all people, and therefore intelligible to all.
Nor can there be a more striking illustration of preaching the gospel than placing the seed in the ground, to spring up hereafter and bear fruit.
Sower - One who sows or scatters seed - a farmer. It is not improbable that one was near the Saviour when he spoke this parable.
He spake many things unto them in parables - Parable, from παρα, near, and βαλλω, I cast, or put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way of similitude, to the real subject, in order to delineate it with the greater force and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used than that of parables; which, perhaps, creeping in from thence among the heathens, ended in fables.
It is said in the tract Sotah, chap. 9. "From the time that Rabbi Meri died, those that spake in parables ceased." Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. "A third part of his discourses was tradition; a third part allegory; and a third part parable." The Jewish books every where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the covering of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Savior, who always spoke with the common people, uses the same kind of speech, and very often the same preface which they used, To what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands without being astonishingly improved. In this respect also, Surely never man spoke like this man.
Under the parable of the sower, our Lord intimates,
-
That of all the multitudes then attending his ministry, few would bring forth fruit to perfection. And
-
That this would be a general case in preaching the Gospel among men.
Matthew 13:2. ὄχλοι πολλοί, great numbers of people in all the accounts, compelling the Teacher to withdraw from the shore into the sea, and, sitting in a boat, to address the people standing on the margin. Much interest, popularity of the Teacher still great, and even growing; yet He has formed a very sober estimate of its value, as the parable following shows.