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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Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
FIRST STAGE:
2. And when he had fasted forty days and forty nights--Luke says "When they were quite ended"
(Lu 4:2).
he was afterward an hungered--evidently implying that the sensation of hunger was unfelt during all the forty days; coming on only at their close. So it was apparently with Moses
(Ex 34:28)
and Elijah
(1Ki 19:8)
for the same period. A supernatural power of endurance was of course imparted to the body, but this probably operated through a natural law--the absorption of the Redeemer's Spirit in the dread conflict with the tempter. (See on
Ac 9:9).
Had we only this Gospel, we should suppose the temptation did not begin till after this. But it is clear, from Mark's statement, that "He was in the wilderness forty days tempted of Satan"
(Mr 1:13),
and Luke's, "being forty days tempted of the devil"
(Lu 4:2),
that there was a forty days' temptation before the three specific temptations afterwards recorded. And this is what we have called the First Stage. What the precise nature and object of the forty days' temptation were is not recorded. But two things seem plain enough. First, the tempter had utterly failed of his object, else it had not been renewed; and the terms in which he opens his second attack imply as much. But further, the tempter's whole object during the forty days evidently was to get Him to distrust the heavenly testimony borne to Him at His baptism as THE SON OF GOD--to persuade Him to regard it as but a splendid illusion--and, generally, to dislodge from His breast the consciousness of His Sonship. With what plausibility the events of His previous history from the beginning would be urged upon Him in support of this temptation it is easy to imagine. And it makes much in support of this view of the forty days' temptation that the particulars of it are not recorded; for how the details of such a purely internal struggle could be recorded it is hard to see. If this be correct, how naturally does the SECOND STAGE of the temptation open! In Mark's brief notice of the temptation there is one expressive particular not given either by Matthew or by Luke--that "He was with the wild beasts"
(Mr 1:12),
no doubt to add terror to solitude, and aggravate the horrors of the whole scene.
Had fasted - Abstained from food.
Forty days and forty nights - It has been questioned by some whether Christ abstained wholly from food, or only from the food to which he was accustomed. Luke says Luke 4:2 that he ate nothing. This settles the question. Mark says Mark 1:13 that angels came and ministered unto him. At first view this would seem to imply that he did eat during that time. But Mark does not mention the time when the angels performed this office of kindness, and we are at liberty to suppose that he means to say that it was done at the close of the 40 days; and the rather as Matthew, after giving an account of the temptation, says the same thing Matthew 4:2. There are other instances of persons fasting 40 days recorded in the Scriptures. Thus, Moses fasted 40 days, Exodus 34:28. Elijah also fasted the same length of time, 1 Kings 19:8. In these cases they were no doubt miraculously supported.
And when he had fasted forty days - It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God's kingdom on earth was to be spiritual and Divine? - that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? Romans 14:17. Relative to the forty days' fast of Moses, there is a beautiful saying in the Talmudists. "Is it possible that any man can fast forty days and forty nights? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink therefore he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also."
Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.
And when he had fasted forty days..... As Moses did, when he was about to deliver the law to the Israelites, Exodus 34:28 and as Elijah did, when he bore his testimony for the Lord of hosts, 1 Kings 19:8 so did Christ, when he was about to publish the Gospel of his grace, and bear witness to the truth. "Forty nights" as well as days, are mentioned; partly to show that these were whole entire days, consisting of twenty four hours; and partly to distinguish this fast of Christ from the common fastings of the Jews, who used to eat in the night, though they fasted in the day: for according to their canons (z), they might eat and drink as soon as it was dark, and that till cock crowing; and others say, till break of day. Maimonides (a) says, they might eat and drink at night, in all fasts, except the ninth of Ab. What is very surprising in this fasting of our Lord, which was made and recorded, not for our imitation, is, that during the whole time he should not be attended with hunger; for it is added,
he was afterwards an hungered; that is, as Luke says, "when" the "forty" days "were ended", Luke 4:2 which seized upon him, and is related, both to express the reality of his human nature, which though miraculously supported for so long a time without food, and insensible of hunger, yet at length had appetite for food; and also that very advantageous opportunity Satan had to attack him in the manner he did, with his first temptation.
(z) T. Bab. Taanith, fol. 12. 1, 2. Misn. Taanith, c. 1. sect. 5. (a) Hilch. Taanith, c. 5. sect. 5.
He was in the wilderness, a place of solitude, and so fitter for Satan’s purpose, and he was
an hungred, which was another advantage Satan had. But he was not an hungred till he had fasted forty days and forty nights. Here was the Divine power miraculously seen, in upholding the human nature of Christ without any thing to eat: this was a miracle. The like did Moses before the law, Elijah under the law. Christ doth the same in the beginning of the gospel; nor did he fast as the Jews were wont, of whom we sometimes read that they kept fasts several days; they only fasted in the day time, but ate their food at night; or sometimes only forbare pleasant bread, as Daniel did, Daniel 10:2,3, for three full weeks. But Christ fasted from all food, and that not only forty days, but forty nights also; from whence may easily be gathered, how idly, if not impiously, the papists found their fasting forty days in Lent. Here all Christ’s acts (most certainly his miraculous works) are not recorded for our imitation; some of them are only for our adoration; all his miraculous acts are so. There can be nothing more sottish than for us to think that because Christ (supported by the Divine nature) fasted forty days, therefore we are obliged to do it; and because we cannot fast forty days and forty nights, without eating something, therefore we may eat fish, though no flesh (when all know that to some palates there is no more delicate food than fish); or we are obliged to fast in the day time, though not at night. And because Christ once in his lifetime fasted forty days and forty nights, therefore we must do so every year; or that the church hath any power to enjoin any such thing. If papists think Christ’s fast of forty days and forty nights obliges them to imitation, let them keep them as he did, (with such a fasting I mean), and try whether they be able to do it, or whether four days or nights, instead of forty, will not convince them of their folly. Christ fasted forty days and forty nights, and thereby showed he was God man, the Divine nature supported the human; afterward he was hungry, to show that he was truly man, touched with the feeling of our infirmities, in all points tempted as we are, yet without sin, Hebrews 4:15.
Verse 2. - And when he had fasted... he was afterwards an hungred. He was so absorbed in prayer that it was only after his six weeks meditation that he felt the need of food. But though his humanity had been elevated and his spiritual sense quickened by this at the time almost unconscious fast, it left him physically prostrate and completely exposed to attack. "In certain morbid conditions, which involve a more or less entire abstinence from food, a period of six weeks generally brings about a crisis, after which the demand for nourishment is renewed with extreme urgency. The exhausted body becomes a prey to a deathly sinking. Such, doubtless, was the condition of Jesus; he felt himself dying. It was the moment the tempter had waited for to make his decisive assault" (Godet). Luke (cf. Mark?) probably (though not in the Revised Version) represents the temptation as continuous during the whole period. Of this Matthew says nothing, but only describes the final scenes, when the might of the tempter was felt to the uttermost, and his defeat was most crucial. Forty. Trench's remark is well worth study: "On a close examination we note it to be everywhere there [i.e. in Holy Scripture] the number or signature of penalty, of affliction, of the confession, or the punishment, of sin (Studies, p. 14). Nights. The mention of nights as well as days brings out more vividly the continuance and the completeness of the abstinence (cf Genesis 7:4, 12 [17, LXX.]; Exodus 24:18; Deuteronomy 9, especially 18; 1 Kings 19:8).
(2) Forty days and forty nights.—Here we have an obvious parallelism with the fasts of Moses (Exodus 34:28) and Elijah (1Kings 19:8), and we may well think of it as deliberately planned. Prolonged fasts of nearly the same extent have been recorded in later times. The effect of such a fast on any human organism, and therefore on our Lord’s real humanity, would be to interrupt the ordinary continuity of life, and quicken all perceptions of the spiritual world into a new intensity. It may be noted that St. Luke describes the Temptation as continuing through the whole period, so that what is recorded was but the crowning conflict, gathering into one the struggles by which it had been preluded. The one feature peculiar to St. Mark (who omits the specific history of the temptations), that our Lord “was with the wild beasts” (Mark 1:13). suggests that their presence, their yells of hunger, their ravening fierceness, their wild glaring eyes, had left, as it were, an ineffable and ineffaceable impression of horror, in addition to the terrors and loneliness of the wilderness as such.
He was afterward an hungred.—The words imply a partial return to the common life of sensation. The cravings of the body at last made themselves felt, and in them, together with the memory of the divine witness that had been borne forty days before, the Tempter found the starting-point of his first attack. Of that attack there may well have been preludes during the previous time of trial. Now it came more distinctly.