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
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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
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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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And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
See thou tell no man — Christ despised popular applause, accounting it no other than a little stinking breath. Some do all for a name. But we have not so learned Christ. His treasures were hidden, Colossians 2:3 . He sought not himself, but to set up him that sent him, John 8:50 .
Show thyself to the priest — That they may see that I am He that should come, that Jehovah the physician, that "Sun of righteousness with health under his wings," …; that I came not to destroy the law, as they slanderously give out, but to fulfil it, that God may be glorified and the mouth of malice stopped.
Offer the gift, … — This is that peppercorn The dried berry of Black Pepper. Formerly often, and still sometimes, stipulated for as a quit-rent or nominal rent ŒD we pay to God, who is content that we have the benefit of his favours, so he may have the glory of them. Not lepers only, but all sorts, after sickness, were bound to offer to God the ransom of their lives, Exodus 30:11-16 . Hezekiah made a song and left it to posterity, for a seal of his thankfulness. Heathens in this case would consecrate something to their gods, to their Teraphim. The very word in Greek that signifies to heal (framed from Teraphim) signifies first to worship and serve God ( θεραπευειν ), so showing us what they were wont to do in case of cure. But today sciopato il morbo, fraudato il santo, as the Italian proverb hath it. Sick men recovered, deal as shipwrecked men escaped; they promise God, as he in Erasmus’ Naufragium did the Virgin, a picture of wax as big as St Christopher, but when he came to shore would not give a tallow candle. This is a cursed kind of deception, Malachi 1:14 .
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 8:5-13.
Mt 8:5-13.
HEALING OF THE CENTURION'S SERVANT. ( =
Lu 7:1-10).
This incident belongs to a later stage. For the exposition, see on
Lu 7:1-10.
Capernaum - See the notes at Matthew 4:13.
There came unto him a centurion - A centurion was the commander of 100 men in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Matthew 8:10.
Capernaum - See Matthew 4:13.
A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men.
And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Matthew 9:1
there came unto him a centurion, a Roman officer, , "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts.
"A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".''
Such an one was Cornelius, a centurion of a band, Acts 10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles;
beseeching him, not in person, but by his messengers; see Luke 7:3 and the Jews (h) say, , "that a man's messenger is as himself".
(g) Alex. ab Alex. Genial. Dier. l. 6. c. 13. (h) T. Bab. Beracot, fol. 34. 2.
See Poole on "Matthew 8:10".
Verses 5-13. - The healing of the centurion's servant. (Vers. 5-10; parallel passage Luke 7:1-3, 6-10. Vers. 11, 12, equivalent to Luke 13:28, 29.) According to St. Luke, the centurion sent first elders of the Jews to plead for him, and afterwards friends, and expressly said by them that he did not think himself worthy to come to Jesus. Their return in ver. 10 seems to forbid the supposition that he eventually came. This detailed narrative seems more likely than St. Matthew's, which is not only compressed, but, if taken by itself, gives a wrong idea of what appears to have actually taken place. But quod tacit per alium facit per se, and as Trench points out, this is "an exchange of persons, of which all historical narrative and all the language of our common life is full. A comparison of Mark 10:35 with ch. 20:20 will furnish another example of the same." The fact is that St. Matthew (or, perhaps, the original framer of the source that he used, or those through whose hands it passed) seizes on the Gentilic origin of the centurion, without troubling himself to record his previous kind and generous attitude towards the Jews, and the interest that they now show on his behalf. This led to the omission of the second group of messengers also, and, of course, to the modification of the language where necessary, e.g. ver. 13. For the same reason, St. Matthew records vers. 11, 12 in this place. For the contrast between this and the superficially similar miracle recorded in John 4:46, sqq., cf. Trench on that miracle. Verse 5. - And when Jesus (Revised Version, he) was entered into Capernaum. (On Capernaum, see Matthew 4:13.) There came unto him; i.e. by messengers, as we learn from St. Luke (vide supra). A centurion, beseeching him. The centurion probably belonged to the soldiers of Antipas, in whose district Capernaum lay. They would naturally be organized after the Roman manner; of the forces of the Indian native states and our own. It should be observed, by the way, that even the imperial troops stationed in Palestine were drawn, not from distant lands, but from the non-Jewish inhabitants of the country, perhaps especially from Samaritans (vide Schurer, I. 2. p. 50).
Matthew 8:4. See thou tell no man— Jesus commanded the leper without all delay to haste to Jerusalem, lest, if the report of his cure should arrive before him, the priests, through envy, might refuse to pronounce him cleansed; for it was the province of the priest to judge of and to determine concerning the leprosy. For a testimony unto them, means to the Jews, and particularly to the priests and Pharisees, who withstood the doctrine of Christ. The sense of the passage is, "that the sacrifice offered by the leper may be a proof of the reality of this miracle, and consequently of my divine mission." These words may also be rendered, that it may be a testimony against them: compare Mark 6:11.Luke 9:5; Luke 9:5. The plain meaning seems to be, "Go without delay, and shew yourself, cleansed as you are, to the priest, and present the sacrifices which the law requires for your purification, that we may convince them of the reality of the cure, and yet not give them any occasion of calumny." But though our Saviour here might enjoin secresy on the leper only till he had shewn himself to the priest; yet he commanded many others to tell none of the miracles he had wrought upon them. It was not in our Lord's plan to be universally received as the Messiah during his abode upon earth in the flesh. Those who had even then sufficient evidence proposed to them of our Lord's divine mission, and notwithstanding rejected it, were utterly inexcusable; but who those were, He alone in most instances could determine, who judges the heart. He was indeed to fulfil all the prophetical characters of the Messiah, that, when the time appointed for his erecting his kingdom arrived, the foundation on which it was to rest might want nothing of the strength and solidity which was necessary to support so great a fabric as the faith of the world. But all those prophetical characters of the Messiah, Jesus fulfilled, and appropriated to himself, when in his own lifetime on the earth he proved his divine mission; and by miracles communicated to a competent number of disciples every thing necessary in order to their propagating it through the world; and in the conclusion, by his sufferings and death, not only confirmed his doctrine, but made atonement for the sins of men. The wisdom of his plan was therefore worthy of its author.
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