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
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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
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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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The disciples inquiring who should be greatest in Christ's kingdom, Matthew 18:1. He takes occasion to recommend humility, simplicity, and disinterestedness, Matthew 18:2-6. Warns them against offenses, Matthew 18:7. Recommends mortification and self-denial. Matthew 18:8, Matthew 18:9. Charges them to avoid giving offense. Matthew 18:10, Matthew 18:11. Parable of him who had lost one sheep out of his flock consisting of one hundred, Matthew 18:12-14. How to deal with an offending brother, Matthew 18:15-18. A gracious promise to social prayer, Matthew 18:19, Matthew 18:20. How often an offending brother who expresses sorrow, and promises amendment, is to be forgiven, Matthew 18:21, Matthew 18:22. The parable of the king, who calls his servants to account, and finds one who owed him ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, Matthew 18:23-27. Of the same person, who treated his fellow-servant unmercifully, who owed him but a small sum, Matthew 18:28-30. Of the punishment inflicted on this unmerciful servant, Matthew 18:31-35.
CHAPTER 18.
MORAL TRAINING OF THE DISCIPLES.
In this and the next two chapters the centre of interest is the spiritual condition of the Twelve, and the necessity thereby imposed on their Master to subject them to a stern moral discipline. The day of Caesarea had inaugurated a spiritual crisis in the disciple-circle, which searched them through and through, and revealed in them all in one form or another, and in a greater or less degree, moral weakness: disloyalty to the Master (Matthew 17:22), vain ambition, jealousy, party spirit. The disloyal disciple seems to have taken to heart more than the others the gloomy side of the Master’s predictions, the announcement of the Passion; his more honest-hearted companions let their minds rest on the more pleasing side of the prophetic picture, the near approach of the kingdom in power and glory, so that while remaining true to the Master their hearts became fired with ambitious passions.
CHAPTER 18
Matthew 18:1. ὥρᾳ] Lachm.: ἡμέρᾳ, which Fritzsche has adopted, against decisive evidence; although ancient, since both readings are found as early as the time of Origen, ἡμέρᾳ is a gloss instead of ὥρᾳ, as there appeared to be nothing in the context to which the latter might be supposed to refer.
Matthew 18:4. ταπεινώσῃ] The future ταπεινώσει is, with Lachm. and Tisch., to be adopted on decisive evidence.
Matthew 18:6. εἰς τὸν τρ.] for εἰς Elz. has ἐπί, while Lachm. and Tisch. 8 read περί. Only εἰς and περί have anything like important testimony in their favour. But περί is taken from Mark 9:42; Luke 17:2.
Matthew 18:7. On weighty evidence we should follow Lachm. in deleting ἐστιν after γάρ, and ἐχείνῳ in the next clause, as words that might naturally have been inserted; Tisch. 8 has deleted ἐστιν only.
Matthew 18:8. αὐτά] B D L א, min. vss. and Fathers: αὐτόν. So Lachm. and Tisch. correctly; αὐτά is an emendation to include both.
Further on Lachm. and Tisch. 8 have κυλλὸν ἢ χωλόν, following B א, Vulg. It.; a transposition to suit χείρ and ποῦς.
Matthew 18:10. The evidence is too weak to warrant us in substituting ἐν τῷ οὐρανῷ (so Lachm. in brackets) for the first ἐν οὐρανοῖς; still weaker is the evidence in favour of omitting the words, although they are omitted at an early period (as early as the time of Clem. Or. Syr.?).
Matthew 18:11. This verse does not occur in B L* א, 1*, 13, 33, Copt. Sahid. Syrjer. Aeth. (cod. 1), Eus. Or. Hil. Jer. Juv. Deleted by Lachm. and Tisch.; condemned also by Rinck. Already suspected by Griesb. to have been an interpolation from Luke 19:10, which in fact it is, considering how much evidence there is against it, and considering, on the other hand, that, if it had been genuine, there was no obvious motive on exegetical grounds for the omission.
Matthew 18:12. ἀφεὶς … πορευθείς] Lachm.: ἀφήσει … καὶ πορευθείς, following B D L, min. Vulg. It. (of which, however, D, Vulg. have ἀφίησιν, and D, πορευόμενος). Exegetical analysis, in order to remove ambiguity as to the connection.
Matthew 18:14. εἷς] Lachm. and Tisch.: ἕν, following B D L M* א, min. Altered to εἷς in accordance with Matthew 18:10; while πατρός μου, which Lachm. substitutes for πατρ. ὑμῶν (following B F H J, min. vss. Or.), is to be regarded in the same light.
Matthew 18:15. εἰς σέ] deleted by Lachm. and Tisch. 8, after B א, I, 22, 234*, Sahid. Or. Cyr. Bas. This evidence is too weak, especially as the omission of ΕΙΣΣΕ might easily enough have happened from its following ΗΣΗ (ἁμαρτήσῃ), while it is further to be borne in mind that, in what goes before, it was sin in general, not merely an offence, that was in question. The εἰς σέ, which is here genuine, was inserted from our passage into Luke 17:3, Elz.
ἔλεγξον] Elz., Scholz: καὶ ἔλ., against B C א and many min. vss. and Fathers. The καί was inserted as a connective particle.
Matthew 18:19. πάλιν ἀμήν] Elz. (so also Griesb. Scholz, Fritzsche, Rinck, Tisch. 8) has merely πάλιν, and Lachm., following min. only (B being erroneously quoted), has merely ἀμήν. But the attestation for πάλιν ἀμήν (Tisch. 7) is about equal in weight (incl. B) to that in favour of the simple πάλιν (incl. א), and one of the words might easily enough have been omitted from the combination not occurring anywhere else.
συμφωνήσωσιν] Seeing that the future συμφωνήσουσιν is supported by the preponderating evidence of B D E H I L V Δ א, min., and seeing, on the other hand, that it might very readily have been supplanted by the subjunctive as being the mood most in accordance with the usual construction, it is, with Tisch., to be adopted as the correct reading.
Matthew 18:24. προσηνέχθη] Lachm. and Tisch. 7 : προσήχθη, following B D Or. Correctly; this and Luke 9:41 are the only instances in which προσάγειν occurs in the Gospels, προσφέρειν being the form most familiar to the copyists.
Matthew 18:25. εἶχε] Lachm. and Tisch. 7 : ἔχει, following only B, min. Or.; but it is to be preferred, since to the mechanical transcribers the present would doubtless seem to be improper.
Matthew 18:26.] κύριε before μαχρ. is to be regarded as interpolated, being omitted by B D, min. Vulg. codd. of It. Syrcur Or. Chrys. Lucif., and deleted by Lachm. and Tisch.
Matthew 18:27. ἐκείνου] omitted by Lachm., only after B, min., as is also ἐκεῖνος, Matthew 18:28, only after B.
Matthew 18:28. μοι] not found in the more weighty witnesses; deleted by Lachm. and Tisch. An interpolation.
εἴ τι] Elz.: ὅ, τι, against decisive evidence. Erroneous emendation.
Matthew 18:29. αὐτοῦ] Elz. Fritzsche, Schulz, Scholz, Tisch. 7, insert εἰς τοὺς πόδας αὐτοῦ, which, however, is omitted by B C* D G L Δ א, min. Copt. Sahid. Aeth. Syrcur It. (Brix. excepted) Vulg. Or. Lucif. Gloss on the simple πεσών. In regard to εἰς, comp. John 9:32, al.
πάντα] Deleted by Matth., Scholz, Tisch., on preponderating evidence; bracketed by Lachm. It is a mechanical interpolation from Matthew 18:26.
Matthew 18:31. For the first γενόμενα Fritzsche and Tisch. substitute γινόμενα, following only D L א**, min. Vulg. It. Chrys. Lucif., but correctly. The transcribers failed to notice the difference of meaning.
For αὐτῶν or αὑτῶν we should, with Lachm. and Tisch., read ἑαυτῶν, upon decisive evidence; the reflexive reference of the pronoun was overlooked, as was often the case.
Matthew 18:34. αὐτῷ] not found in B D א**, min. vss. Lachm.; but it may easily enough have been left out in conformity with Matthew 18:30.
Matthew 18:35. ὑμῶν] Elz. Fritzsche, Schulz, Scholz insert τὰ παραπτώματα αὐτῶν, which is not found in B D L א, min. and several vss. and Fathers. Gloss from Matthew 6:14-15; Mark 11:25-26.
But ἐπουράνιος, for which Fritzsche, Lachm. Tisch. 8 substitute οὐράνιος (B C** D K L Π א, min. Or. Damasc.), is to be retained, all the more that the expression ὁ πατὴρ ὁ ἐπουρ. occurs nowhere else, though we frequently find ὁ π. ὁ οὐράνιος.
まだ翻訳がありません。
Mt 18:1-9.
天の国で だれが 一番偉いかに ついての 十二人の 争い、および 関連する教え。 ( = Mr 9:33-50; Lu 9:46-50)。
解説は、
Mr 9:33-50
を参照されたい。
Mark 9:33-41、Luke 9:46-50 も参照。
天の国では、だれが一番偉いのでしょうか――彼らが天の国と言ったときに念頭に置いていたのは、イエスが今にも立てようとしておられると彼らが考えていた国、すなわちメシアとしての彼の国であった。彼らがこの質問をしたのは、ユダヤ人たちの一般的な期待に従って、イエスが大いなる栄光に満ちたこの世的な王国を立てようとしておられると考えていたからであり、それで、だれが主要な職と、栄誉と利益のある地位とを占めることになるのかを知りたいと望んだのである。これは彼らの間でしばしば問われ、論争された主題であった。マルコ Mar 9:34 は、彼らが途中でこの主題について論争していたことを伝えている。マルコによれば、イエスは彼らに、何について論争していたのかと尋ねられた。ルカ Luk 9:47 は、イエスが彼らの心の考えを見抜かれたと言う。これは全知を含意する行いである。神のほかにはだれも心を探ることができないからである、Jeremiah 17:10。弟子たちは、自分たちの論争の主題が知られていることに気づき、イエスにそれを決定してくれるように求めた、Matthew 18:1。彼らは最初、恥ずかしさから黙っていた（マルコ）が、自分たちの論争の主題が知られていることに気づくと、マタイが述べるとおり、進み出て、その問題をイエスに委ねて意見を求めた。
At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time.
Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mark 10:35, etc.; John 18:10, etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Matthew 16:18, Matthew 16:19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.
福音書は要するに、イエスが行い始められたことと教え始められたことの記録である。前の章ではキリストの行いについての記述があり、この章では教えについての記述がある。おそらくすべてが同じ時に、継続した説教としてではなく、いくつかの時に、さまざまな機会に、ここで近い関係としてまとめられたものであろう。ここには、I. へりくだりに関する教えがある（マタイ18:1-6）。II. つまずき全般に関する教え（マタイ18:7）。特に与えられるつまずきについて。1. わたしたちが自分自身に与えるつまずき（マタイ18:8、9）。2. わたしたちが他者に与えるつまずき（マタイ18:10-14）。3. 他者がわたしたちに与えるつまずき。これには二種類ある。(1) 非難されるべき罪で、責められるべきもの（マタイ18:15-20）。(2) 個人的な危害で、赦されるべきもの（マタイ18:21-35）。キリストの宣教がいかに実践的であったかを見よ。キリストは奥義を啓示することができたが、平易な義務、特に肉と血にとって最も不快なものを強調された。