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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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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
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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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
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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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Matthew 9:1-8 Christ cures one sick of the palsy,
Matthew 9:9 calleth Matthew from the receipt of custom,
Matthew 9:10-13 justifieth himself for eating with publicans and sinners,
Matthew 9:14-17 and his disciples for not fasting.
Matthew 9:18,19 is entreated by a ruler to go and heal his daughter,
Matthew 9:20-22 healeth by the way a woman of an inveterate issue of blood,
Matthew 9:23-26 raiseth to life the ruler’s daughter,
Matthew 9:27-31 giveth sight to two blind men,
Matthew 9:32-35 healeth a dumb man possessed of a devil,
Matthew 9:36-38 hath compassion on the multitudes, and teacheth his
disciples to pray that God would send forth labourers
into his harvest.
Whether the same ship he came in or no it is not material: he
passed over the lake of Gennesaret,
and came into his own city; not Bethlehem, in which he was born, but either Nazareth, where he was brought up, or (which most judge) Capernaum, whither, leaving Nazareth, he went formerly to dwell, Matthew 4:13, whither he is said to have entered, Mark 2:1; this was upon the seacoast of Zebulun and Naphtali, Matthew 4:13.
Verses 1-8. - The paralytic forgiven and healed. Parallel passages: Mark 2:1-12; Luke 5:17-26. (For connexion of thought, cf. Matthew 8:18, note.) In the parallel passages this narrative follows our Matthew 8:1-4. Matthew's account is shorter, as usual. Verse 1. - And he entered into a ship; boat (Revised Version). So completely did he grant the request of the Gadarenes. Observe that this expression is not an original phrase of the writer of the First Gospel, but is a reminiscence of the source that he has just used (cf. Mark 5:18; Luke 8:37; in both of which it now forms part of the preceding narrative). And passed over; crossed over (Revised Version); διεπέρασεν, also in the source (cf. Mark 5:21). And came into his own city; i.e. Capernaum, where Mark says that the following miracle took place. The thought is that of John 1:11. Yet observe the contrast with Matthew 8:34. There "all the city" rejected him; here some of the leaders reject him, but the multitudes fear and glorify God (ver. 8).
IX.
(1) Here, again, the order of the facts narrated varies so much in the three Gospels that the labours of the harmonist are baffled.
ST. MATTHEW.
ST. MARK.
ST. LUKE.
(1.) The Paralytic, Matthew 9:1-8.
Mark 2:1-12.
Luke 5:18-26.
(2.) The call of Matthew, &c., Matthew 9:9-17.
Mark 2:13-22.
Luke 5:27-39.
(3.) Jairus, and the woman with an issue of blood, Matthew 9:18-26.
Mark 5:21-43.
Luke 8:41-56.
(4.) The two blind, Matthew 9:27-31.
—
—
(5.) The dumb, Matthew 9:32-34.
—
Luke 11:14.
It will be seen that (1) and (2) are grouped together in all three, as are the two events in (3), but beyond this we cannot trace any systematic order, and the apparent notes of sequence are so far misleading. In this case. St. Matthew makes the return to Capernaum follow the healing of the Gadarene demoniacs. St. Mark and St. Luke place it after that of the leper, but as if they were uncertain as to its exact position, “after certain days,” or “on one of the days.”
It will be seen that (1) and (2) are grouped together in all threeIt will be seen that (1) and (2) are grouped together in all three, as are the two events in (3), but beyond this we cannot trace any systematic order, and the apparent notes of sequence are so far misleading. In this case. St. Matthew makes the return to Capernaum follow the healing of the Gadarene demoniacs. St. Mark and St. Luke place it after that of the leper, but as if they were uncertain as to its exact position, “after certain days,” or “on one of the days.”
Ship.—Better, boat.
Into his own city.—St. Mark states definitely Capernaum, which had become His “own city” since His departure from Nazareth (Matthew 4:13). That city, though the home of His childhood, is never so described.
- a ship] As ch. Matthew 8:23, the boat.
his own city] Capernaum.
Chap. Matthew 9:1-8. Cure of a Man afflicted with Paralysis
Mark 2:1-12; Luke 5:18-26Both St Mark and St Luke notice the crowding of the people to hear Jesus, and narrate the means by which the sufferer was brought into His presence.
His own city (την ιδιαν πολιν). Capernaum (Mark 2:1; Matthew 4:13).
return to '
Matthew 9:1-8. The palsied man (Mark 2:1-12; Luke 5:17-26).
Matthew 9:1. ἐμβὰς: Jesus complied with the request of the men of Gerasa, who had intimated so plainly that they did not want any more of His company. Whatever His purpose in crossing over to the eastern shore may have been, it was frustrated by an event which in some respects was an unexpected disaster. Was it rest only or a new sphere of work He was seeking there? vide notes on Mark.—εἰς τ. ἰδίαν π.: entering the boat which had been moored to the shore, Jesus returned with His disciples to His own city, to distinguish it from Gerasa, the city that shut its gates against Him; so named here only. When precisely the following incident happened cannot be ascertained. Luke’s indication of time is the vaguest possible; “on one of the days”. Matthew and Mark give it in different sequence, but their narratives have this in common, that they make the incident occur on arrival in Capernaum after an excursion; in either case the first mentioned, though not the same in both. Vide notes on Mark.
Matthew 9:1 ff. Mark 2:1 ff., Luke 5:17 ff., introduce the account somewhat earlier. Matthew reports, briefly and simply, only the essential points, following, it may be, an older form of the tradition.
Τὴν ἰδίαν πόλιν] Kapernaum; ἣ μὲν γὰρ ἤνεγκεν αὐτὸν ἡ Βηθλέεμ· ἣ δὲ ἔθρεψεν ἡ Ναζαρέτ· ἣ δὲ εἶχεν οἰκοῦντα Καπερναούμ, Chrysostom. See Matthew 4:13.
And he entered into a ship,.... Or "the ship", the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and
passed over the sea of Tiberias again,
and came into his own city; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mark 2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked (d),
"how long shall a man be in a city ere he is as the men of the city? It is answered, "twelve months"; but if he purchases a dwelling house, he is as the men of the city immediately;''
that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen (e).
"A man is not reckoned , "as the children of the city", or as one of the citizens, in less than twelve months, but he may be called, or accounted, , "as one of the inhabitants" of the city, if he stays there thirty days.''
One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it.
(d) Misn. Bava Bathra, c. 1. sect. 5. (e) Gloss. in T. Bab. Sanhedrim, fol. 112. 1.