Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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.
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.
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.
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
Joseph Benson · 1815
웨슬리안 전권 주석
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
Thomas Coke · 1803
감리교 전권 주석
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2. And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty.
(Job 9:1; Ac 8:35; 10:34).
and taught them, saying--as follows.
And he opened his mouth,.... He spoke with a clear and strong voice, that all the people might hear him; and with great freedom, utterance, and cheerfulness, and things of the greatest moment and importance;
and taught them; not his disciples only, but the whole multitude, who heard him with astonishment; see Matthew 7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general.
Ver. 1,2. The last chapter concluded with telling us that a great multitude followed Christ, which he observing, that he might with more convenience to himself, and advantage to them, speak what he had to say,
he went up into a mountain; and sitting down, after the manner of the Jewish doctors to show their authority, which our Saviour also at other times observed, Matthew 26:55 Luke 4:20 John 8:2,
his disciples came unto him; both those strictly so called, and others also, viz. the multitude, mentioned in the last chapter, or some of them; and he began to speak to them with freedom, so as the multitude might hear. Christ thought it as lawful to preach in the mountain as in the synagogues; nor did his disciples doubt the lawfulness of hearing him, wherever he thought fit to speak.
Verse 2. - And he opened his mouth. Frequent in the Old Testament; e.g. Job 3:1. A Hebraism, indicating that the words spoken are not the utterance of chance, but of set will and purpose. In the Gospels (in this sense) only Matthew 13:35 (from Psalm 78:2, LXX.); also in Acts 8:35 (Philip); 10:34 (Peter); 18:14 (Paul); Revelation 13:6 (the beast); cf. 2 Corinthians 6. II, of perfect frankness of expression, and Ephesians 6:19, perhaps of courage in the utterance of the Divine message. And taught them. (ἐδίδασκεν αὐτοὺς). That which follows is represented, not as a proclamation, but as teaching, given to those who in some measure desired to follow and serve him. Some progress already made by the listeners, if only in a relation of respect and reverence, is implied in "teaching." The discourse was therefore spoken, not simply to the multitudes, a chance audience, but with primary and special reference to those who had already made some advance in relation to him. The multitudes, however, were standing by, and were amazed at the unique character of his teaching (cf. Matthew 7:28, 29; cf. also Luke 6:20 with Luke 7:1).
Taught (ἐδίδασκεν)
The imperfect signifies began to teach.