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
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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
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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 miraculous draught of fishes at the lake of Gennesaret, Luke 5:1-11. Christ heals a leper, Luke 5:12-14. His fame being published abroad, he withdraws to the desert, Luke 5:15, Luke 5:16. He heals a paralytic person, at which the scribes and Pharisees murmur, but the people glorify God, Luke 5:17-26. He calls the publican Levi, who makes a feast for Christ, to which he invites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his conduct, Luke 5:27-32. The question about fasting answered, Luke 5:33-35. The parable of the new piece of cloth put on the old garment, and the new wine in old bottles, Luke 5:36-39.
CHAPTER 5.
THE CALL OF PETER. THE LEPER. THE PALSIED MAN. THE CALL OF LEVI. FASTING.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 5 Introduction
CHAPTER 5
Luke 5:2. The MSS. have ἀπέπλυναν (so Elz. Scholz), ἔπλυναν, ἔπλυνον, ἀπέπλυνον. Tisch. has the second reading, Lachm. the third. The preponderance of evidence wavers between ἔπλυνον (B D) and ἔπλυναν (C* L Q X א), and excludes the compound form. But since, according to this, even the MSS. which read the Recepta (A E F G, etc.) add to the evidence in favour of ἔπλυνΑΝ, this form receives the critical preponderance. The compound form is either a mere clerical error (as Ev. 7 has even ἐπέπλυνον), or a gloss for the sake of more precise specification.
Luke 5:6. πλῆθος ἰχθύων] So Griesb. Matth. Scholz, Tisch., following the greater number of the Uncials, but not B D, which have ἰχθύων πλῆθος, which Lachm. has again restored. Comp. Vulg. and codd. of It. The reading of Griesb. is to be preferred on account of its preponderating evidence, and still more because the words πλῆθος πολύ would more readily be brought together by the transcribers than separated.
Luke 5:15. As ὑπʼ αὐτοῦ is wanting in important authorities, in others stands after ἀκούειν, and A has ἀπʼ αὐτοῦ, it is rightly condemned by Griesb., struck out by Lachm. and Tisch. An addition by way of gloss.
Luke 5:17. ἐληλυθότες] Lachm. has συνεληλ., following only A* D, min. Goth. Verc.
αὐτούς] Tisch. has αὐτόν, following B L Ξ א. Rightly; αὐτούς arose from a misunderstanding, because an accusative of the object appeared necessary.
Luke 5:19. ποίας] Elz. has διὰ ποίας, in opposition to decisive evidence. An interpretation.
Luke 5:21. With Lachm. and Tisch. read ἁμαρτίας ἀφεῖναι, according to B D L Ξ, Cyr. Ambr. The Recepta is from Mark 2:7. But in Luke 5:24 the form ἀφεῖναι (Tisch.) is too weakly attested [Tisch. 8 has ἀφιέναι].
Luke 5:22. The omission of ἀποκριθ. (Lachm.) is too feebly accredited.
Luke 5:24. παραλελυμένῳ] Lachm. has παραλυτικῷ, following important authorities, but it is taken from the parallels.
Luke 5:25. Instead of ἐφʼ ὅ, Elz. Scholz, Lachm. have ἐφʼ ᾧ. But the former has a preponderance of evidence in its favour, and ᾧ more naturally occurred to the transcribers.
Luke 5:28. ἠκολούθησεν] Lachm. and Tisch. have ἠκολούθει, following B D L Ξ 69. The Recepta is taken from the parallels.
Luke 5:29. Before Λευΐς (Tisch. has on very good authority Λευείς) the article (Elz.) is on decisive evidence deleted.
Luke 5:30. αὐτῶν] is wanting in D F X א, min. vss., and is regarded with suspicion by Griesb., but it was omitted as being superfluous and apparently irrelevant. The arrangement οἱ Φαρισ. κ. οἱ γρ. αὐτ. is, with Lachm. and Tisch., to be adopted in accordance with B C D L א, min. Vulg. It. and others. The Recepta is taken from Mark 2:16. The article before τελωεῶν, which is not found in Elz., is adopted on decisive evidence by Griesb. Scholz, Lachm. Tisch. καὶ ἁμαρτ., also, is so decisively attested that it is now rightly defended even by Tisch.
Luke 5:33. διὰ τί] is wanting in B L Ξ, 33, 157, Copt.; deleted by Tisch. An addition from the parallels.
Luke 5:36. ἱματίου καινοῦ] B D L X Ξ א, min. vss. have ἀπὸ ἱματίου καινοῦ σχίσας (yet σχίσας is not found in X, and also otherwise too weakly attested). Recommended by Griesb., adopted by Tisch. But it is manifestly a gloss inserted for explaining the genitive, for which there appeared a reason in this place although not in the parallels.
σχίσει is well attested by B C D L X א, min., and συμφωνήσει still better (by the additional evidence of A). Approved by Schulz, adopted by Lachm. and Tisch. Rightly; σχίζει occurred at once in consequence of the preceding ἐπιβάλλει and of αἴρει in the parallels, and then drew after it συμφωνεῖ.
Elz. has ἐπίβλημα τὸ ἀ. τ. κ. So also Scholz, Lachm. Tisch. But with Griesb. and Rinck ἐπίβλημα is to be condemned, as it is wanting in A E F K M R S U V Γ Δ, min. Goth. Slav. Theophyl.; in D it stands after καινοῦ, and betrays itself as a gloss added to the absolute τό.
Luke 5:38. καὶ ἀμφ. συντηρ.] is wanting in B L א, min. Copt. Suspected by Griesb., deleted by Tisch. An addition from Matthew 9:17, from which passage also Mark 2:22 has been expanded.
Luke 5:39. εὐθέως] is wanting in B C* L א, min. Copt. Arm. Aeth. Deleted by Tisch. An addition for more precise specification.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 5:1-11.
Lu 5:1-11.
MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN.
Not their first call, however, recorded in
Joh 1:35-42;
nor their second, recorded in
Mt 4:18-22;
but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)
The people pressed upon his - Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what "might" have been his success, had not the Pharisees and scribes, and those who were in office, opposed him, and taken measures to draw the people away from his ministry; "for the common people heard him gladly," Mark 12:37.
The Lake of Gennesaret - Called also the Sea of Galilee and the Sea of Tiberias. "Gennesaret was the more ancient name of the lake, taken from a small territory or plain of that name on its western borders. See Numbers 34:11; Joshua 19:35, where, after the Hebrew orthography, it is called Chinnereth" (Owen). The plain lying between Capernaum and Tiberias is said by Dr. Thomson ("The Land and the Book," vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile. "Its nature is wonderful as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temperature of the air is so well mixed that it agrees very well with those several sorts; particularly walnuts, which require the coldest air, flourish there in vast plenty. One may call this the ambition of nature, where it forces those plants which are naturally enemies to one another to agree together. It is a happy conjunction of the seasons, as if every one laid claim to this country; for it not only nourishes different sorts of autumnal fruits beyond people's expectations, but preserves them a great while. It supplies people with the principal fruits; with grapes and figs continually during ten months of the year, and the rest of the fruits, as they become ripe, through the whole year; for, besides the good temperature of the air, it is also watered from a most fertile fountain."
Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable people, and translated them to heaven.
The people pressed upon him - There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end.
To hear the word of God - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine.
The lake of Gennesaret - Called also the sea of Galilee, Matthew 4:18, and Mark 1:16; and the sea of Tiberias, John 6:1. It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord's ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable.
In this chapter, we have, I. Christ preaching to the people out of Peter's ship, for want of a better pulpit, Lu 5:1-3. II. The recompence he made to Peter for the loan of his boat, in a miraculous draught of fishes, by which he intimated to him and his partners his design to make them, as apostles, fishers of men, Lu 5:4-11. III. His cleansing the leper, Lu 5:12-15. IV. A short account of his private devotion and public ministry, Lu 5:16,17. V. His cure of the man sick of the palsy, Lu 5:18-26. VI. His calling Levi the publican, and conversing with publicans on that occasion, Lu 5:27-32. VII. His justifying his disciples in not fasting so frequently as the disciples of John and the Pharisees did, Lu 5:33-39.