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
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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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This little child (το παιδιον τουτο). This saying about humbling oneself Jesus repeated a number of times as for instance in Matthew 23:12. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."
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Matthew 18:4. ταπεινώσει ἑαυτὸν: the most difficult thing in the world for saint as for sinner. Raphel (Annot. in S. S.) distinguishes three forms of self-humiliation: in mind (Php 2:3), by words, and by acts, giving classical examples of the latter two. It is easy to humble oneself by self-disparaging words, or by symbolic acts, as when the Egyptian monks wore hoods, like children’s caps (Elsner), but to be humble in spirit, and so child-like!—ὁ μείζων. The really humble man is as great in the moral world as he is rare.
Matthew 18:4. Inference from the general principle of Matthew 18:3 to the special child-like quality in which the disciples were deficient, as well as to the special subject of their question. If your entering the future Messianic kingdom at all is determined by your returning again to a child-like frame of mind, then above all must you acquire, through humble self-abasement, the unassuming character of this child, in order to be greater than others in the Messiah’s kingdom.
ὅστις] quicunque; “de individuo, de quo quaerebant, non respondet,” Bengel. In what follows ταπεινώσει is emphatic, and accordingly stands near the beginning of the sentence. Had the subjunctive been critically certain, we should not have had to borrow ἐάν from the second part of the statement (Fritzsche), but rather to observe the distinction in the manner of presenting the idea, according to which the insertion of ἄν marks the presupposition as conditioned. The future assumes the action as actually occurring in the future; while the subjunctive after the relative without ἄν keeps the future realization still within the domain of thought, without, however, conceiving of the realization as conditioned (ἄν). For this usage among Attic prose writers, see Kühner, ad Xen. Mem. i. 6. 13.
Moreover, the words of Matthew 18:3-4, inasmuch as they are essentially connected with the question of the disciples, are certainly original, not an anticipation of Matthew 19:13 ff. (Holtzmann), and dispose us to prefer the account of Matthew to that of Mark or Luke.
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Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
Whosoever therefore shall humble, … — Children are not lifted up with pride, for the great things they are born to, neither mind they high places: but the child of a prince will play with the poorest, and make him his mate. Christians should not mind high things, but condescend to the meanest, and be carried by them, as the word signifieth ( συναπαγομενοι ) Romans 12:16 ; especially since we are all born again by the same seed, there is no difference at all in our birth or inheritance. Why then look we so big one upon another? Why do we slight or browbeat any? Have we not all one Father?
The same is greatest in the kingdom — He that can most vilify and nullify himself, shall be highest in heaven. When had David the kingdom given him in possession, but when he was as a weaned child? When was Mephibosheth advanced to David’s table, but when he made himself a dog, and therefore fit only to lie under the table, yea, a dead dog, and therefore fit only for the ditch? He that is in the low pits and caves of the earth, sees the stars in the firmament; when they who are on the tops of the mountains discern them not. He that is most humble seeth most of heaven, and shall have most of it: for the lower the ebb, the higher the tide, and the lower the foundation of virtue is laid, the higher shall the roof of glory be overlaid.
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And whoso shall receive one such little child - That is, whoso shall receive and love one with a spirit like this child one who is humble, meek, and unambitious - that is, a real Christian.
In my name - As a follower of me, or because he is attached to me.
Whoso receives one possessed of my spirit, or who loves him because he has that spirit, loves me also. The word "receive" means to approve, love, or treat with kindness; to aid in the time of need. See Matthew 25:35-40.
Mark Mar 9:38 and Luke Luk 9:49 add a conversation that took place on this occasion, which has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them though he had not joined himself to their society, yet he could not really be opposed to him. Indeed, they should have remembered that the power to work a miracle must always come from the same source, that is, God; and that he who had the ability given him to work a miracle, and who did it in the name of Christ, must be a real friend to him. It is probable, from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.
One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."
As this little child
Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature.