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
간결 절별 전권 개혁주의 주석
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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
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
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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
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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
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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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Christ sends his apostles to preach and work miracles, Luke 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luke 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luke 9:10, Luke 9:11. He feeds five thousand men with five loaves and two fishes, Luke 9:12-17. He asks his disciples what the public think of him, Luke 9:18-21. Foretells his passion, Luke 9:22. Shows the necessity of self-denial, and the importance of salvation, Luke 9:23-25. Threatens those who deny him before men, Luke 9:26. The transfiguration, Luke 9:27-36. Cures a demoniac, Luke 9:37-43. Again foretells his passion, Luke 9:44, Luke 9:45. The disciples contend who shall be greatest, Luke 9:46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luke 9:49, Luke 9:50. Of the Samaritans who would not receive him, Luke 9:51-56. Of the man who wished to follow Jesus, Luke 9:57, Luke 9:58. He calls another disciple who asks permission first to bury his father, Luke 9:59. Our Lord's answer Luke 9:60-62.
CHAPTER 9.
THE CLOSE OF THE GALILEAN MINISTRY. SETTING THE FACE TOWARDS JERUSALEM.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 9 Introduction
CHAPTER 9
Luke 9:1. After δώδεκα, Elz. Scholz, Lachm. have μαθητὰς αὐτοῦ, which is not found in A B D K M S V Γ Δ, min. vss. Fathers. An addition, instead of which other authorities of importance have ἀποστόλους. Luke always writes οἱ δώδεκα absolutely. So also do Mark and John, but not Matthew.
Luke 9:2. τοὺς ἀσθενοῦντας] A D L Ξ א, min. have τ. ἀσθενεῖς. Approved by Griesb., adopted by Lachm. But since in B, Syr.cur Dial, the words are altogether wanting, and, moreover, in the variants occur τοὺς νοσοῦντας, πάντας τοὺς ἀσθενοῦντας, and omnes infirmitates (Brix.), the simple ἰᾶσθαι (as Tisch. also now has) is to be regarded as original.
Luke 9:3. ῥάβδους in Elz., instead of ῥάβδον in Lachm. and Tisch., has evidence of importance both for and against it. In accordance with A B [B has ῥάβδον] Δ, it is to be maintained, since the singular might be introduced from Matthew 10:10 (see on the passage), and mechanically also from Mark 6:8, just as easily as it could be retained by reason of the singulars alongside of it.
Luke 9:5. δέξωνται] in Elz., instead of δέχωνται (the latter is approved by Griesb., adopted by Lachm. and Tisch.), has against it authorities so important, that it must be referred to the parallels.
καὶ τ. κον.] This καί (bracketed by Lachm.) is wanting in B C* D L X Ξ א, 1, 124, Copt. Sahid. codd. of It. Omitted, in accordance with the parallels.
Luke 9:7. ὑπʼ αὐτοῦ] is wanting in B C* D L א, min. vss. Condemned by Griesb., bracketed by Lachm., deleted by Tisch. An addition for the purpose of more precise specification.
Luke 9:10. τόπον ἔρημ. πόλ. καλ. Βηθσ.] Many variants; the reading which is best attested is πόλιν καλουμένην Βηθσ., which Tisch., following B L X, 33, Copt. Sahid. Erp., has adopted. Rightly; εἰς πόλιν κ.τ.λ. would of necessity arouse objection, as what follows did not take place in a city, but in a desert (comp. Luke 9:12, and also Mark 6:31).
Luke 9:11. δεξάμ.] Lachm. and Tisch. have ἀποδεξάμ., in accordance with B D L X [also Ξ] א, min. Rightly; the Recepta is a neglect of the compound form, which form in the New Testament occurs only in Luke.
Luke 9:12. Instead of πορευθέντες, Elz. Scholz have ἀπελθόντες, in opposition to decisive evidence; it is from the parallels.
Luke 9:14. Before ἀνά, B C D L R Ξ א, 33, 157, Sahid. Cant. Or. have ὡσεί, which Tisch. synops. has adopted [ὡσεί is wanting in Tisch. 8]. Rightly; it was omitted, because even Mark has no indefinite qualifying word.
Luke 9:22. ἐγερθ] Lachm. has ἀναστῆναι. The authorities are greatly divided, but ἐγερθ. is from Matthew (τ. τρίτῃ ἡμέρᾳ ἐγερθ.).
Luke 9:23. Instead of ἔρχεσθαι, ἀρνησάσθω Elz. Scholz have ἐλθεῖν, ἀπαρνησάσθω, in opposition to preponderating MSS. and Or. From the parallels.
καθʼ ἡμέραν] condemned by Griesb., deleted by Scholz, Lachm. It has preponderating evidence in its favour; the omission is due to the words being omitted in the parallels.
Luke 9:27. ὧδε] B L Ξ א, 1, Cyr. have αὐτοῦ. Commended by Griesb., approved by Rinck, adopted by Tisch. Rightly; ὧδε is from the parallels.
The readings ἑστώτων and γεύσωνται (Elz.: ἑστηκότων and γεύσονται) have (the latter strongly) preponderating evidence in their favour.
Luke 9:35. ἀγαπητός] B L Ξ א, vss. have ἐκλελεγμένος. Commended by Griesb. and Schulz, adopted by Tisch. The Recepta is from the parallels.
Luke 9:37. ἐν τῇ ἑξῆς] ἐν, in accordance with B L S א, 1, 69, is to be deleted. See on Luke 7:11.
Luke 9:38. ἀνεβ.] Lachm. has ἐβόησεν, in accordance with B C D L א, min. A neglect of the compound form, which form occurs elsewhere in the New Testament only in Matthew 27:46, and even there is disregarded by several authorities.
Instead of ἐπιβλέψαι (to be accented thus) Elz. Lachm. have ἐπίβλεψον. Authorities of importance on both sides. The latter is an interpretation. The infinitive ΕΠΙΒΛΕΨΑΙ was taken for an imperative middle.
Luke 9:43. ἐποίησεν] Griesb. Lachm. Tisch. have ἐποίει; decisively attested.
Luke 9:48. Instead of ἐστί, which is approved by Griesb., and, moreover, adopted by Lachm. and Tisch., Elz. Scholz have ἔσται. But ἐστί is attested by B C L X Ξ א, min. vss. (also Vulg. It.) Or. (thrice); the future was introduced in reference to the future kingdom of heaven.
Luke 9:50. Instead of ὑμῶν Elz. has ἡμῶν both times, in opposition to preponderating evidence. See on Mark 9:40.
Luke 9:54. ὡς κ. Ἠλ. ἐπ.] is wanting in B L Ξ א, 71, 157, vss. (Vulg. also and codd. of It.) Jer. (?). Suspected by Griesb. (following Mill), deleted by Tisch. But how easily the indirect rebuke of Elias, contained in what follows, would make these words objectionable!
Luke 9:55. καὶ εἶπεν … ὑμεῖς] is wanting in A B C E, etc., also א, min. Copt. Aeth. Sax. Germ. 1, Gat. Fathers. Condemned by Griesb., deleted by Lachm. and Tisch. The words have such a weight of evidence against them that they would have to be rejected, if it could be explained how they got into the text. How easily, on the other hand, might an intentional omission, out of consideration for Elias, occur! Moreover, the simple, short, and pregnant word of rebuke is so unlike a transcriber’s addition, and so worthy of Jesus Himself, as, on the other hand, it is hardly to be conceived that Luke would have limited himself on an occasion of so unprecedented a kind only to the bare ἐπετίμησεν αὐτοῖς. But the additional clause which follows in Elz. is decidedly spurious: ὁ γὰρ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε ψυχὰς ἀνθρώπων ἀπολέσαι, ἀλλὰ σῶσαι.
Luke 9:57. ἐγένετο δέ] Lachm. Tisch. have καί, in accordance with B C L X Ξ א, min. Syr. Perss. Copt. Aeth. Arm. Rightly; a new section was here begun (a lection also), and attention was called to this by adding ἐγένετο to καί (so D, 346, Cant. Verc. Colb.), or by writing ἐγένετο δέ, in accordance with Luke 9:51.
κύριε] is wanting in B D L Ξ א, min. Copt. Arm. Vulg. codd. of It. Condemned by Griesb., deleted by Lachm. But since it stood at the end of the sentence, and since the parallel passage, Matthew 8:19, had no corresponding word at the end, κύριε would the more easily drop out.
Luke 9:62. εἰς τὴν βασιλ.] B L Ξ א, 1, 33, Vulg. It. Clem. Or. have τῇ βασιλείᾳ. So Lachm. and Tisch. The Recepta is explanatory.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 9:1-6.
Lu 9:1-6.
MISSION OF THE TWELVE APOSTLES.
(See on
Mt 10:1-15).
1. power and authority--He both qualified and authorized them.
See the notes at Matthew 10:1-14.
See the notes at Matthew 10:1-14.
Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:
-
That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same.
-
The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Matthew 10:1.
In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles, Lu 9:1-6. II. Herod's terror at the growing greatness of our Lord Jesus, Lu 9:7-9. III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes, Lu 9:10-17. IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him, Lu 9:18-27. V. Christ's transfiguration, Lu 9:28-36. VI. The cure of a lunatic child, Lu 9:37-42. VII. The repeated notice Christ gave his disciples of his approaching sufferings, Lu 9:43-45. VIII. His check to the ambition of his disciples (Lu 9:46-48), and to their monopolizing the power over devils to themselves, Lu 9:49,50. IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans, Lu 9:51-56. X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined, Lu 9:57-62.