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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Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, Luke 15:1, Luke 15:2. Christ vindicates his conduct in receiving them by the parable of the lost sheep, Luke 15:3-7. The parable of the lost piece of money, Luke 15:8-10; and the affecting parable of the prodigal son, vv. 11-32.
Luke 15. Parables for Publicans and Sinners. The Love And Free Forgiveness Of God.
CHAPTER 15.
PARABLES TEACHING THE JOY OF FINDING THINGS LOST.
Nothing is gained by insisting anxiously on historical connection here. The introduction of these beautiful parables of grace at this point is a matter of tact rather than of temporal sequence, so far as the conscious motive of the evangelist is concerned. They are brought in as a set-off to the severe discourse in the closing section of the previous chapter, in which Jesus seems to assume a repellent attitude towards those who desired to follow Him. Here, in happy contrast, He appears as One who graciously received the sinful, regardless of unfavourable comments. The parables of the Lost Sheep, the Lost Coin, and the Lost Son are here given as a self-defence of Jesus against Pharisaic faultfinding. Whether they were first spoken in that connection, or uttered in that connection alone, cannot be determined. So far as their main drift is concerned they might have been spoken to any audience; to critical Pharisees, to disciples (the first is given in Matthew 18:12-14 as spoken to the Twelve), to synagogue audiences, or to a gathering of publicans and sinners like that in Capernaum (Luke 5:29-32); controversial, didactic, or evangelic, as the case might be. Quite possibly the original setting of these parables was a synagogue discourse, or better still the address to the Capernaum gathering. That they are all three authentic utterances of Jesus need not be doubted. The first has synoptical attestation, being found in Mt. also; the second has value only as a supplement to the first, and was hardly worth inventing as an independent parable; the third is too good to have been an invention by Lk. or any other person, and can only have proceeded from the great Master. Wendt (L. J.) accepts all three as authentic, and taken from the Logia of Mt.
CHAPTER 15
Luke 15:2. οἱ Φαρισ.] With Lachm. and Tisch. read οἵ τ. Φαρισ., in accordance with B D L א. The τε is certainly not an addition of the transcribers.
Luke 15:9. Instead of συγκαλεῖται Tisch. has συγκαλεῖ, on important yet not preponderating evidence [Tisch. 8 has συνκαλεῖ]. It is from Luke 15:6, where συγκαλεῖ is decisively attested.
Luke 15:14. ἱσχυρός] A B D L R א, min. have ἱσχυρά. Recommended by Griesbach, adopted by Lachm. and Tisch. Those MSS. preponderate, and the masculine is an amendment, in accordance with customary usage, and according to Luke 4:25. Comp. on Acts 11:28.
Luke 15:16. γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπό] B D L R א, min. vss. have χορτασθῆναι ἐκ. An interpretation.
Luke 15:17. περισσεύουσιν] A B P and a few min. Tit. have περισσεύονται-g0-. Rightly; the active was introduced, in accordance with the wonted usage.
The ὧδε added by Griesb. is not found, indeed, in important authorities, and it stands in B L א, Lachm. after λιμῷ, but it has plainly been absorbed by ἐγὼ δέ; hence also the placing of it before λιμῷ, in accordance with D R U, min. vss. Chrys., is, with Griesb. Scholz, Tisch., to be preferred [Tisch. 8 has λιμῷ ὧδε].
Luke 15:19. Before οὐκέτι Elz. has καί, but in opposition to decisive evidence. Moreover, at Luke 15:21 this καί is to be deleted, on preponderating evidence.
Luke 15:22. Lachm. and Tisch. [not Tisch. 8] have ταχύ before ἐξενέγκατε, in accordance with B L X א, vss., also Vulg. It. Jer. D also adds weight to the evidence with ταχέως. ταχύ is to be regarded as genuine. Copyists would have added a more familiar word as εὐθέως, or at least as, with D, ταχέως (Luke 14:21). ταχύ does not occur at all elsewhere in Luke; still the omission is not to be explained by this fact, but simply as an old clerical error.
τὴν στολήν] τήν has decisive MSS. against it, and is, according to Lachm. and Tisch., to be deleted as an addition.
Luke 15:23. ἐνέγκαντες] B L R X א, Vulg. It. Copt. Sahid. have φέρετε. So Tisch. The participle is an attempt to improve the style. D also testifies in favour of the imperative by ἐνέγκατε (Luke 15:22).
Luke 15:24 καὶ ἀπολ.] καί is rightly condemned by Griesb., on decisive evidence, and deleted by Lachm. and Tisch. The second ἦν, however, has against it, in D Q, min., evidence too feeble for it to be deleted. Yet, according to A B L א*, it must be placed before ἀπολ. (Lachm. Tisch.). The position after ἀπολ. is a harmonizing of it with νεκρ. ἦν.
Luke 15:32. Instead of ἀνέζησεν, read with Tisch., following B L R Δ א, min., ἔζησεν. The former is from Luke 15:24.
In the same manner is to be explained the omission of καί before ἀπολ. in Tisch. (following D X א). But ἦν is here to be deleted, on decisive MSS. (Lachm. Tisch.; condemned also by Griesb.).
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 15:1-32.
ルカの福音書 15:1-32（Lu 15:1-32）。
キリストによって歓迎される取税人や罪人たち、これを説明する三つの譬え。
1. 近寄った…すべての取税人や罪人たち等—彼らの状況に驚くほど適合した主の教えに引き寄せられて、主の周りに集まったのである。主、少なくともその先駆者が現れるまでは、彼らは「私のたましいを顧みる者はない」と言って当然であった。
Publicans and sinners ― Matthew 9:10 の注解を参照せよ。
悪習は良法を生むと言われるが、本章においても同様である。すなわち、キリストの恵み、とりわけキリストが取税人や罪人たちに示された好意に対する律法学者とパリサイ人たちのつぶやきが、さもなくば得られなかったであろう恵みについてのより十分な啓示の機会となった。それが本章にある三つのたとえであり、いずれも同じ趣旨をもつ。すなわち、神が旧約聖書で語り、誓われた通り、罪人の死と滅びを喜ばれるのではなく、彼らの立ち返りと悔い改めに大いなる喜びを覚え、それに基づいて与える恵み深いもてなしを喜ばれることを示すのである。本章には次の事柄が記されている。一、異邦人や取税人と交わり、彼らに福音を宣べ伝えたキリストに対してパリサイ人たちが取ったつまずき（ルカ 15:1,2）。二、キリストご自身の行いの正当化。その設計と本来の傾向、また多くの人において実際にその実となったもの、すなわち人々を悔い改めへと導き、その生涯を改めさせることであり、これ以上神に喜ばれる受け入れられる奉仕はあり得ない。キリストはこれを次のたとえによって示される。1. 迷った羊が喜びをもって連れ戻されたこと（ルカ 15:4-7）。2. 失われた銀貨が喜びをもって見つけ出されたこと（ルカ 15:8-10）。3. 放蕩息子であった迷子の息子が父の家に帰り、大いなる喜びをもって迎え入れられたこと。ただし兄はこれらの律法学者やパリサイ人のようにそれにつまずいた（ルカ 15:11-32）。