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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- 144 / 7,385
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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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- 7 / 3,477
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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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Verse 38. - Pray ye. Express it as your personal need (δεήθητε, here only in the New Testament outside the writings of St. Luke and St. Paul). Therefore. Since more workers are so greatly needed. The Lord of the harvest; cf. Clem. Romans, § 34, who illustrates the thought by a most interesting composite quotation of Isaiah 40:10 (Isaiah 62:11; Proverbs 24:12)and Revelation 22:12. That he will (omit with the Revised Version) send forth. (Ὅπως ἐκβάλῃ; ut ejieiat, Vulgate [Wordsworth and White], ut mittat, Vulgate [ordinary edition].) The verb suggests alike his constraining power and their separation from their previous position (cf. Matthew 7:4). Mr. J. A. Robinson's note, however, in the Cambridge 'Texts and Studies,' I. 3:124, shows that one must not lay much stress on the thought of constraint. Labourers into his harvest.
(38) The Lord of the harvest—i.e., the Father who had sent Him to be the Sower of the divine seed, and who, through Him, was about to send forth the labourers.
- send forth] The original word is more forcible, implying a strong impulse; it is used Mark 1:12. “The spirit driveth him into the wilderness;” and frequently of casting out evil spirits, also of casting into outer darkness (ch. Matthew 25:30).
Send forth (ἐκβάλῃ)
So A. V. and Rev. But the word is stronger: thrust out, force them out, as from urgent necessity.
Ancora nessuna traduzione.
Ancora nessuna traduzione.
Ver. 37,38. The plain sense of these two verses is this: John the Baptist and Christ had now been preaching for some time, God inclined the hearts of great multitudes to follow both the one and the other; there was a great people prepared for the Lord: Matthew 11:12, From the days of John the Baptist, the kingdom of heaven had suffered violence, and the violent took it by force; men were exceeding fond of hearing the gospel.
The fields were white to the harvest, as our Saviour expresses it, John 4:35. But there were few that would faithfully deliver the mind of God; there were abundance of idle Pharisees, and scribes, and priests, that spent their time in teaching people their rites, and ceremonies, and traditions, but the labourers were few; such must be God’s gift to the people, and they must be thrust out. No arguments will be sufficient to persuade men to the weighty work of the ministry, with an intention to fulfil it, but the power of God inclining their hearts to it. You had need therefore pray unto God that he would send, nay, that he would ekbalh, thrust out, labourers into his harvest.
The inclination and desire of multitudes to hear Divine truth is God’s harvest.
Ministers’ work is a labour, Galatians 4:11 Philippians 4:3 1 Timothy 5:17; if rightly discharged, it must be with labour.
God is the Lord of the harvest; ministers ought to look upon him as so.
None ought to thrust themselves into the work of the ministry, till God thrust them out, Hebrews 5:4.
There always were but a few labourers in God’s harvest. Hence Chrysostom thought that but a few ministers would be saved.
Our Saviour in this chapter prefaces his work of which we shall discourse in the next chapter, viz. his sending forth his twelve apostles.