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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Christ, having finished his instructions to his disciples, departs to preach in different cities, Matthew 11:1. John sends two of his disciples to him to inquire whether he were the Christ, Matthew 11:2-6. Christ's testimony concerning John, Matthew 11:7-15. He upbraids the Jews with their capriciousness, Matthew 11:16-19. The condemnation of Chorazin, and Bethsaida, and Capernaum, for their unbelief and impenitence, Matthew 11:20-24. Praises the Divine wisdom for revealing the Gospel to the simple-hearted, Matthew 11:25, Matthew 11:26. Shows that none can know God but by the revelation of his Son, Matthew 11:27. Invites the distressed to come unto him, and gives them the promise of rest for their souls, Matthew 11:29-30.
Ch. Matthew 11:1. Jesus preaches the Gospel probably unaccompanied by the Twelve
CHAPTER 11.
JESUS JUDGED BY AND JUDGING HIS CONTEMPORARIES.
We are not to suppose any close connection in time between the events related in this chapter and the Galilean mission. The reverse is implied in the vague introductory statement, that when Jesus had completed His instructions to the Twelve He went away on a teaching and preaching tour among the towns. The important thing is to realise that all that is related here must have taken place after there had been time for the methods, aims, spirit, and way of life of Jesus to manifest themselves, and so to become the subject of general remark. It was a matter of course that a man of such depth, originality, unconventionality, energy and fearless independence would sooner or latter provoke criticism of all shades; from mild, honest doubt, to decided reprobation. However popular at first, He must become at last comparatively isolated. By the time the events here related occurred, the reaction had fully set in, and the narrative shows how extensive it was, embracing within its sphere of influence the best in the land represented by the Baptist; the commercial class represented by three cities named; the professional class—the “wise and understanding”; and the zealots in religion.
CHAPTER 11
Matthew 11:2. διά] Elz. Griesb. Matthaei, Scholz: δύο, against B C* D P Z Δ א, 33, 124, Syr. utr. Arm. Goth. Codd. of It. From Luke 7:19.
Matthew 11:8. ἱματίοις] wanting in B D Z א, Vulg. Tert. Hil. al. Bracketed by Lachm., deleted by Tisch. Interpolation from Luke.
Matthew 11:9. ἰδεῖν; προφήτην;] Tisch.: προφήτην ἰδεῖν; (with mark of interrogation after ἐξήλθ.) So B Z א*. The Received text, notwithstanding its preponderance of testimony, is a mechanical conformation to Matthew 11:8 (comp. Luke).
Matthew 11:10. Lachm. has bracketed γάρ and ἐγώ. The former only has important testimony against it (B D Z א, Codd. of It. Syrcur Or.), is likewise deleted by Tisch., though it may easily have been omitted in consequence of a comparison with Luke 7:27.
On far too inadequate testimony, Lachm. and Tisch. 7 have καί instead of ὅς.
Matthew 11:15. ἀκούειν] is not found in B D, 32. Here and in Matthew 13:9; Matthew 13:43, it is bracketed by Lachm. and correctly deleted by Tisch. Borrowed from Mark and Luke, where, in all the passages, ἀκούειν cannot be disputed.
Matthew 11:16 f. παιδίοις ἐν ἀγοραῖς καθημένοις καὶ προσφωνοῦσι τοῖς ἑταίροις αὐτῶν καὶ λέγουσιν] Rinck, Lucubr. crit. p. 257 f.; Lachm. and Tisch.: παιδίοις καθημένοις ἐν ἀγορᾷ (Tisch. 7 : ἀγοραῖς, Tisch. 8 : ταῖς ἀγορ.) ἃ προσφωνοῦντα τοῖς ἑταίροις (Tisch.: ἑτέροις) λέγουσιν. On the strength of preponderating testimony this whole reading is to be preferred; it was partially altered in accordance with Luke 7:32. But the balance of the testimony is decidedly in favour of substituting ἑτέροις for ἑταίροις; and the former is to be preferred all the more that, for exegetical reasons, it was much more natural to adopt the latter. Testimony is also decidedly in favour of ἐν ἀγοραῖς, and that without the article (which is found only in B Z א).
ἐθρηνής. ὑμῖν] Lachm. and Tisch. have merely ἐθρηνής., according to B C D Z א, Curss. Verss. and Fathers. Correctly; ὑμῖν is inserted from what precedes.
Tisch. 8 has ἔργων instead of τέκνων, but only after B* א, 124, Codd. in Jerome, and Verss. (also Syr.). An interpretation (ἀ. τ. ἔργων τῶν υἱ. ἀ.).
Matthew 11:23. ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα] E F G S U V Γ Π**. Curss. Syr. p. Chrys.: ἣ ὥς τοῦ οὐρανοῦ ὑψώθης (approved by Griesb. and Rinck, also Tisch. 7, who, however, has correctly deleted τοῦ). But B C D** א, 1, 22, 42, Copt. Aeth. Pers. Wh. Vulg. Corb. For. Ir. (comp. Colb. Germ.): μὴ ἕως οὐρανοῦ ὑψωθήσγ. The reading of the Received text must be given up, then, on account of the external testimony, and either ἣ … ὑψώθης or μὴ … ὑψωθήσῃ is to be read. The former is to be preferred. The reading μή, etc., originated in the final syllable of Καφαρναούμ having been twice written by the copyist, which necessarily involved the change of ὑψώθης into ὑψωθήσῃ. The other variations arose out of a misunderstanding as to H. It was taken for the article, hence the reading in the Received text: ἡ … ὑψωθεῖσα. The interrogative reading, μή, etc. (Lachm. Tisch. 8), is foreign to the sense (you will not be raised to heaven, surely?), a reflection that is here out of place.
καταβιβασθήσῃ] Lachm. and Tisch. 7 : καταβήσῃ, after B D, It. Vulg. Syr. al. Ir. Correctly; the reading of the Received text is from Luke 10:15, where the testimony in favour of καταβήσῃ is somewhat weaker.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 11:1-19.
Mt 11:1-19.
獄中の バプテストの 主への 伝言— 返答、および 使者たちの 去ったのちの ヨハネと その 奉仕に 関する 説教。 ( = Lu 7:18-35)。
1. イエスが十二弟子に命じ終えられたとき—むしろ「十二人の弟子に」
そこを去って、彼らの町々で教え、宣べ伝えられた—これは第四の巡回というよりは—その表現のより形式ばらない様子から判断すると—おそらく、十二人の帰還までの時を満たすために、以前には全く到達しなかったか、あるいは急ぎすぎた特定の場所への訪問の組であった。彼らの働きについては、伝道者は何も述べていない。しかしルカ
(Lu 9:6)
は「彼らは出かけて行って、町々あるいは村々を巡り、「福音を宣べ伝え、至る所でいやした」と言う。マルコ
(Mr 6:12, 13)
はいつもの通り、より明確である。「そして彼らは出て行って、人々が悔い改めるように宣教した。そして多くの悪霊（悪魔）を追い出し、油を塗って多くの病人をいやし、彼らを癒した。」この「油を塗る」ことは、主の指示において—少なくともその記録のいずれにおいて—言及されていなかったが、これがずっと後まで使徒的教会において実践されたことを知っている（
Jas 5:14
参照、また
Mr 6:12, 13
と比較せよ）。医学的ではなく、彼らの手によって伝えられるいやしの力のしるしとして、さらに尊いものの象徴として。それは油塗りであったが、BENGELが述べるように、ローマ・カトリックが終油と呼ぶものとは非常に異なる。彼は、非常にありそうなこととして、彼らが油を持ち歩いたようには見えず、ユダヤ人が薬として油を用いたように、病人のもとで見つけたものを、自分たちのより高い仕方で用いたと付け加える。
さて、これらのことが終わると…――使徒たちに与えられた指示は、カペナウムの付近でなされた。救い主はそこから、彼らの諸町で宣教するために出て行かれた。すなわち、カペナウム付近の町々、あるいはガリラヤの町々においてである。イエスはまだユダヤへは入らなかった。
この章には以下がある。一、福音を説教するという大いなるわざにおける主イエスの絶え間ない、疲れを知らない勤勉（マタイ11:1）。二、メシアであることについての、ヨハネの弟子たちとの対話（マタイ11:2-6）。三、キリストがバプテスマのヨハネについて述べた誉れあるあかし（マタイ11:7-15）。四、その時代一般と、ヨハネの務めとキリスト自身の務めの成功についての、いくつかの特定の場所に関連して、キリストが与える悲しい報告（マタイ11:16-24）。五、福音の大いなる奥義を現すために取られた賢く恵み深い方法について、父への感謝（マタイ11:25,26）。六、貧しい罪人がキリストに来て、キリストに治められ、教えられ、救われるための、恵み深い招きと誘い（マタイ11:27-30）。私たちへの警告としての福音の災いの恐ろしさ、あるいは私たちへの励ましとしての福音の恵みの甘さがこれほど多くある箇所は他にない。ここにはいのちと死、祝福とのろいが私たちの前に置かれている。