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
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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
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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 it came to pass,.... In the course of things, and as before determined and resolved on, that
when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement,
he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country,
to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.
Matthew 11:2-6 John sendeth his disciples to Christ.
Matthew 11:7-15 Christ’s testimony concerning John.
Matthew 11:16-19 The perverse judgments of the people concerning both
John and Christ.
Matthew 11:20-24 Christ upbraideth the cities of Chorazin, Bethsaida,
and Capernaum with their long unfruitfulness and
impenitency.
Matthew 11:25-27 He thanks the Father for revealing his gospel to the
simple only,
Matthew 11:28-30 and invites the weary to partake of his rest.
We never find our Saviour idle, but continually going up and down doing good, and we find him most intent upon preaching and teaching, which doubtless is the great work of the ministers of the gospel; of what quality soever they be, they call pretend to no higher than Christ’s. Nor did our Saviour think it enough to send others in his stead, as his curates, he went himself. Luke notes, Luke 10:1, that he sent the seventy, two by two, into every city whither himself was to follow; so as it seems he did not judge it enough that one proclamation of the gospel should be made to them. For those that think there is a distinction to be made between preaching and teaching, khrussein and didaskein, they may learn from this text, that they are both the work of Christ’s ministers, if they be bound to take example from their Master, and not think the servant is above his Lord. Those that under value preaching, as the least part of the ministerial work, do both forget this text, and what Paul said, that Christ sent him not to baptize, but to preach the gospel; that is, not so much to baptize as to preach. If any think that people are now so instructed that there is no such need of preaching, they should do well to question their people a little, and they may discover their own great mistakes. Besides that experience teacheth us, that those who are best instructed are most desirous of that which deserveth the name of preaching; which lets us know that there is yet something further to be known, or that we had need have our remembrance stirred up, or at least our affections quickened.
Verse 1. - Matthew only. And it came to pass, when Jesus had made an end. The same formula recurs in Matthew 7:28; Matthew 13:53; Matthew 19:1; Matthew 26:1. In all five cases it marks the end of important speeches.
(1) The sermon on the mount (Matthew 5-7:27);
(2) the charge to the disciples (Matthew 10:5-42);
(3) the parables (Matthew 13:1-52);
(4) discourses to the disciples (Matthew 18.);
(5) prophecies about the end of the world, etc. (Matthew 24, 25.). (Cf. Introduction, p. 3 ). for the bearing that this has upon the sources of the Gospel.) Of commanding his twelve disciples, he departed thence. Whence? We have no knowledge. Perhaps the place had been named in the original context, from which the discourse was derived. Ch. 9:35 suggests that it was some place on his journey (cf. Alford), but our verse in itself implies rather some fixed centre of work, e.g. Capernaum. To teach and to preach in their cities. If he ceases to speak at length, it is that he may begin more aggressive work (cf. Matthew 7:28, 29; Matthew 13:53, 54). Their. It is hardly by accident that the word recurs, with the same reference, as it seems, to the Jews generally, in the passages just quoted (cf. Matthew 12:9, note).
XI.
(1) He departed thence—i.e., from the place from which He had sent forth the Twelve. Where this was St. Matthew does not tell us, but Matthew 9:36 makes it probable that it was not in Capernaum nor any other city, but from some spot in the open country where He had rested with them. Their return is narrated, or at least implied, in Matthew 11:25, and hence we must infer that the messengers of the Baptist arrived while He was carrying on His work without them. Their cities might seem grammatically to point to the towns where the Twelve had been, or to which they belonged; but it is probable that it was used here vaguely for the cities of Galilee in general.
Commanding (διατάσσων)
The preposition διά has a distributive force: giving to each his appropriate charge.
Their cities (αὐτῶν)
The towns of those to whom he came - the Galilaeans. Compare Matthew 4:23.
He departed thence to teach and preach (μετεβη εκειθεν του διδασκειν κα κηρυσσειν). In five instances (Matthew 7:28; Matthew 11:1; Matthew 13:53; Matthew 19:1; Matthew 26:1) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for Matthew 11:1 belongs with the preceding section. "Commanding" (διατασσων, complementary participle with ετελεσεν), means giving orders in detail (δια-) for each of them. Note both "teach and preach" as in Matthew 4:23. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come" (Luke 10:1)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mark 6:30). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.
return to '
Matthew 11:1. ὅτε ἐτέλεσεν διατάσσων. The participle here with a verb signifying to cease as often with verbs signifying to begin, continue, persevere, etc., vide Goodwin, § 879. ἐκεῖθεν, from that place, the place where the mission was given to the Twelve. Where that was we do not know; probably in some place of retirement (dans la retraite, Lutteroth).—πόλεσιν αὐτῶν: the pronoun does not refer to the disciples (μαθηταῖς) as Fritzsche thinks, but to the people of Galilee. While He sent out the Twelve to preach, He continued preaching Himself, only avoiding the places they visited, “giving room to them and time to do their work, for, with Him present and healing, no one would have cared to go near them,” Chrysos., Hom. 36.
This verse properly belongs to the preceding chapter, from which it should on no account be separated; as with that it has the strictest connection, but with this it has none.
To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister.
Their cities - The cities of the Jews.