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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Adam Clarke's Commentary and Critical Notes on the Bible
Luke 13 Introduction
Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luke 13:1-3. And by the death of those on whom the tower in Siloam fell, Luke 13:4, Luke 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luke 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luke 13:14-17. The parable of the mustard seed, Luke 13:18, Luke 13:19; of the leaven, Luke 13:20-21. He journeys towards Jerusalem, and preaches, Luke 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luke 13:23-30. He is informed that Herod purposes to kill him, Luke 13:31, Luke 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luke 13:33-35.
CHAPTER 13.
JUDGMENT TO COME.
This chapter continues the sombre judicial strain of Luke 12:54-59. Beginning with a general reference to the impending doom of Israel, as foreshadowed by a reported tragedy which had befallen certain individuals, it ends with a specific prediction of the destruction of Jerusalem similar to that which closes the great anti-Pharisaic discourse in Matthew 23. The dramatic effect of the prediction there is entirely lost in Lk.’s narrative, which in subsequent chapters continues its report of the teaching of Christ as if the end were still a great way off.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 13 Introduction
CHAPTER 13
Luke 13:3; Luke 13:5. The evidence in the two verses is so divided between μετανοῆτε (Elz.) and μετανοήσητε (Lach.), as also between ὡσαύτως and ὁμοίως (Lachm. has in both places ὁμοίως, which Elz. reads only in Luke 13:5), that it affords us no means of decision. Tisch. reads in Luke 13:3, μετανοῆτε … ὁμοίως, but in Luke 13:5, μετανοήσητε … ὡσαύτως. It is certain that the one passage was changed in accordance with the other,—most probably Luke 13:5 in accordance with Luke 13:3, and that consequently both passages are not, as by Lachm., to be read alike, because in that case no reason would have been suggested for the variation.
Luke 13:4. Instead of οὗτοι Lachm. and Tisch. have, on preponderating evidence, αὐτοί. The Recepta is a frequent alteration.
Luke 13:6. The arrangement πεφυτευμ. ἐν τ. ἀμπ. αὐτ. (Lachm. Tisch.) is preponderatingly attested, and still more strongly is ζητῶν καρπ. (Elz. has καρπ. ζ.).
Luke 13:7. After ἔτη Tisch. has ἀφʼ οὗ, following B D L T5 א, al. Rightly; it was passed over because it could be dispensed with.
Luke 13:8. Elz. has κοπρίαν. But decisive authorities have κόπρια. The feminine form was more common from its use in the LXX.
Luke 13:11. ἦν] is wanting after γυνή in B L T5 X א, min. vss. Lachm. Tisch. A frequent addition.
Luke 13:12. τῆς] Lachm. has ἀπὸ τῆς, in accordance with A D X Π א, min. An exegetical expansion.
Luke 13:14. ταύταις] A B L, etc. have αὐταῖς. So too Lachm. and Tisch. Rightly; ταύταις occurred readily to the transcribers; comp. on Luke 13:4.
Luke 13:15. Instead of ὑποκριτά (Elz.), ὑποκριταί is rightly approved by Griesb., and adopted by Lachm. and Tisch., in accordance with considerably preponderating evidence. The singular was introduced in accordance with the foregoing αὐτῷ. In the previous clause instead of οὖν read δέ, with Lachm. and Tisch., in accordance with B D L א, min. Syr. Copt. Sahid. Vulg. It This δέ easily dropped out after the last syllable of ἀπεκρίθη (thus still in one cod. of It.), and the connection that was thus broken was wrongly restored in some authorities by οὖν, in others by καί (16, Aeth.).
On the other hand, in Luke 13:18, instead of δέ we are to adopt οὖν with Tisch., following B L א, min. Vulg. It. al., the reference of which was not understood.
Luke 13:19. μέγα] is wanting in B D L T5 א, 251, vss. Ambr. Suspected by Griesb., bracketed by Lachm. [omitted by Tisch. 8]. Omitted in accordance with Matthew 13:32.
Luke 13:24. πύλης] Griesb. Lachm. Tisch. have θύρας. The Recepta is from Matthew 7:13.
Luke 13:25. We are here to read κύριε only once, with Tisch., following B L א, 157, Copt. Sahid. Vulg. It. Sax. The repetition is from Matthew 25:11.
Luke 13:31. ἡμέρᾳ] Tisch. has ὥρᾳ, which is so weightily attested by A B* D L R X א, min., and is so frequent in Luke, that ἡμέρᾳ appears as having come in by means of the subsequent numeration of days.
Luke 13:32. ἐπιτελῶ] Lachm. and Tisch. have ἀποτελῶ, in accordance with B L א, 33, 124, to which also D is associated by ἀποτελοῦμαι,—it was displaced by the more familiar word ἐπιτελ.
Luke 13:35. After ὑμῶν Elz. has ἔρημος, in opposition to preponderating evidence. An exegetical addition in this place and at Matthew 23:38.
ἕως ἄν] this ἄν is wanting in B D K L R, min., in accordance with Matthew 23:39.
ἥξει] Lachm. and Tisch. have ἥξει, in accordance with A D V Δ Λ, min. The weight of these authorities is all the more considerable in this place that B L M R X א have not ἥξῃ ὅτε at all, which omission occurred in accordance with Matthew.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 13:1-9.
Lu 13:1-9.
THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE.
1-3. Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from
Ac 5:37,
that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.
There were present - That is, some persons who were present, and who had heard his discourse recorded in the previous chapter. There was probably a pause in his discourse, when they mentioned what had been done by Pilate to the Galileans.
At that season - At that time - that is the time mentioned in the last chapter. At what period of our Lord's ministry this was, it is not easy to determine.
Some that told him - This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told him of it can only be a matter of conjecture. It might be from the desire to get him to express an opinion respecting the conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But, from the answer of Jesus, it would appear that "they" supposed that the Galileans "deserved" it, and that they meant to pass a judgment on the character of those people, a thing of which they were exceedingly fond. The answer of Jesus is a reproof of their habit of hastily judging the character of others.
Galileans - People who lived in Galilee. See the notes at Matthew 2:22. They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked.
Whose blood Pilate had mingled ... - That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them and killed them, and "their" blood was mingled with the blood of the animals that they were slaying for sacrifice. It does not mean that Pilate "offered" their blood in sacrifice, but only that as they were sacrificing he killed them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus that the Galileans were very wicked, and that they were much disposed to broils and seditions. It appears, also, that Pilate and Herod had a quarrel with each other Luke 23:12, and it is not improbable that Pilate might feel a particular enmity to the subjects of Herod. It is likely that the Galileans excited a tumult in the temple, and that Pilate took occasion to come suddenly upon them, and show his opposition to them and Herod by slaying them. "Pilate." The Roman governor of Judea. See the notes at Matthew 27:2.
At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time.
Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Acts 5:37), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.
In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem, Lu 13:1-5. II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us, Lu 13:6-9. III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it, Lu 13:11-17. IV. A repetition of the parables of the grain of mustard-seed and the leaven, Lu 13:18-22. V. His answer to the question concerning the number of the saved, Lu 13:23-30. VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read, Lu 13:31-35.