Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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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
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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
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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
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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Matthew 19:1-12. See also Mark 10:1-12.
Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, Matthew 19:1, Matthew 19:2. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, Matthew 19:3-9. The inquiry of the disciples on this subject, Matthew 19:10. Our Lord's answer, explaining the case of eunuchs, Matthew 19:11, Matthew 19:12. Little children brought to Christ for his blessing, Matthew 19:13-15. The case of the young man who wished to obtain eternal life, Matthew 19:16-22. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, Matthew 19:23-26. What they shall possess who have left all for Christ's sake and the Gospel. Matthew 19:27-29 How many of the first shall be last, and the last first, Matthew 19:30.
CHAPTER 19.
FAREWELL TO GALILEE.
In Mt.’s narrative the journey of Jesus to the south, reported in Matthew 19:1, marks the close of the Galilean ministry. Not so obviously so in Mk.’s (see notes there), though no hint is given of a return to Galilee. It is not perfectly clear whether the incidents reported are to be conceived as occurring at the southern end of the journey, or on the way within Galilee or without. The latter alternative is possible (vide Holtz., H. C., p. 214). The incidents bring under our notice a variety of interesting characters: Pharisees with captious questions, mothers with their children, a man in quest of the summum bonum, with words and acts of Jesus corresponding. But the disciplining of the Twelve still holds the central place of interest. Last chapter showed them at school in the house, this shows them at school on the way.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 19 Introduction
CHAPTER 19
Matthew 19:3. οἱ Φαρις.] Lachm. has deleted οἱ, following B C L M Δ Π, min. Correctly; the οἱ Φαρ. would suggest itself mechanically to the transcribers from being in current use by them; in several manuscripts it is likewise inserted in Mark 10:2.
After λέγοντες Elz. and Scholz insert αὐτῷ, which, owing to the preponderance of evidence against it, is to be regarded as a common interpolation, as are also αὐτοῖς, Matthew 19:4, αὐτήν, Matthew 19:7.
ἀνθρώπῳ] is wanting in B L Γ א* min. Aug., deleted by Lachm. Correctly; supplement from Matthew 19:5, and for which Cod. 4 has ἀνδρί (Mark 10:2).
Matthew 19:5. προσκολληθ.] Lachm. and Tisch., also Fritzsche; κολληθ., following very weighty evidence. The compound form, however, is more common, and is taken from the LXX.
Matthew 19:9. ὅτι before ὅς is not, with Lachm. and Tisch. 7, to be deleted. It has the preponderance of evidence in its favour, and how readily may it have been overlooked, especially before ὅς, seeing that it is not indispensable.
Instead of μὴ ἐπὶ πορνείᾳ Lachm. has παρεκτὸς λόγου πορνείας, following B D, min. It. Or., but clearly borrowed from Matthew 5:32 by way of a gloss. For μή, Elz. and Scholz have εἰ μή, against decisive evidence; an exegetical addition.
κ. ὁ ἀπολελυμ. γαμ. μοιχᾶται] are deleted by Tisch. 8, following C** D L S א, vss. Or.? Chrys. But there is preponderating evidence in favour of the words, and the homoeoteleuton might readily enough be the occasion of their omission. Moreover, there is no parallel passage verbally identical with this.
Matthew 19:13. προσηνέχθη] Lachm. and Tisch.: προσηνέχθησαν, following B C D L א, min. Or. In presence of such weighty evidence, the singular is to be regarded as a grammatical correction.
Matthew 19:16. ἀγαθέ] is justly condemned by Griesb. and deleted by Lachm. and Tisch. (B D L א, min. codd. of It. Or. Hilar.). Inserted from Mark 10:17; Luke 18:18.
Matthew 19:17. The Received text (so also Fritzsche and Scholz) has τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. But the reading: τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός, is attested by the very weighty evidence of B D L א, Vulg. It. Or. and other vss. and Fathers. So Griesb., Lachm., Tisch. The reading of the Received text is taken from Mark and Luke, and would be adopted all the more readily the more the original reading seemed, as it might easily seem, to be inappropriate.[2] The order: εἰς τὴν ζωὴν εἰσελθ. (Lachm., Tisch.), has decisive attestation; but τηρεῖ (Lachm., Tisch. 7) for τήρησον finds but inadequate support, being favoured merely by B D, Homil. Cl.
Matthew 19:20. ἐφυλαξάμην ἐκ νεότητός μου] Lachm. and Tisch.: ἐφύλαξα, following important, though not quite unanimous, witnesses (B D L א* among the uncial manuscripts; but D has retained ἐκ νεότ., though omitting μου). The reading of the Received text is taken from Luke and Mark.
Matthew 19:23. Lachm. and Tisch., following decisive evidence, read πλούσιος δυσκόλως.
Matthew 19:24. Instead of the first εἰσελθεῖν, Elz. has διελθεῖν, which is defended by Fritzsche and Rinck, and also adopted again by Lachm., in opposition to Griesb., Matth., Scholz, Schulz, Tisch., who read εἰσελθεῖν. The evidence on both sides is very weighty. διελθεῖν is a correction for sake of the sense, with which εἰσελθεῖν was supposed not to agree. Comp. note on Mark 10:25; Luke 18:25. If the second ἘΙΣΕΛΘΕῖΝ were to be retained, the preponderance of evidence would be in favour of inserting it after ΠΛΟΎΣΙΟΝ (Lachm.); but we must, with Tisch., following L Z א, 1, 33, Syrcur Or. and other Fathers, delete it as being a supplement from the parallel passages.
Matthew 19:28. For ΚΑῚ ὙΜΕῖς read, with Tisch. 8, ΚΑῚ ΑὐΤΟΊ, following D L Z א, 1, 124, Or. Ambr. The reading of the Received text is an exegetical gloss.
Matthew 19:29. ὍΣΤΙς] The simple Ὅς (Elz., Griesb., Fritzsche, Scholz) is opposed by preponderating evidence; ΤΙς was omitted as unnecessary (but comp. Matthew 7:21, Matthew 10:32).
Ἢ ΓΥΝΑῖΚΑ] after ΜΗΤ. is correctly deleted by Lachm. and Tisch., on the evidence of B D, 1, Or. Ir. Hil. vss. Taken from Mark and Luke.
For ἙΚΑΤΟΝΤΑΠΛΑΣΊΟΝΑ Lachm. and Tisch. have ΠΟΛΛΑΠΛΑΣΙΟΝΑ, following B L, Syrjer Sahid. Or. Cyr. Correctly; it would be much more natural to explain the indefinite ΠΟΛΛΑΠΛΑς. from Mark 10:30 by means of the definite expression ἙΚΑΤΟΝΤΑΠΛΑς., than to explain the latter from Luke 18:30 by means of ΠΟΛΛΑΠΛΑς.
[2] So also Rinck, Lucubr. crit. p. 268 f. Differently Hilgenfeld in the Theol. Jahrb. 1857, p. 414 f., but not on critical evidence.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 19:1-12.
Mt 19:1-12.
FINAL DEPARTURE FROM GALILEE--DIVORCE. ( =
Mr 10:1-12; Lu 9:51).
Farewell to Galilee
(Mt 19:1, 2).
1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee--This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark
(Mr 10:1),
that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke
(Lu 9:51),
which relates to the same transition stage in the progress of our Lord's work.
and came into the coasts--or, boundaries
of Judea beyond Jordan--that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in
Lu 9:51, onward to Lu 18:15,
and part of
Joh 7:2-11:54.
Coasts of Judea beyond Jordan - The narrative here refers to the last journey of the Saviour from Galilee to Jerusalem, to attend the last Passover which he celebrated.
A considerable lapse of time occurred between his last discourse in the preceding chapter and what is recorded here, and several important events have been recorded by Luke and John which occurred in the interval, as the sending out of the seventy disciples Luke 10:1-16; the Saviour's going up to the feast of Tabernacles, and his final departure from Galilee, passing through Samaria Luke 9:51-56; John 7:2-10; the healing of the ten lepers Luke 17:11-19; the public teaching of Jesus at the feast of Tabernacles John 7:11-53; the account of the woman taken in adultery John 8:1; the reproof of the unbelieving Jews, and the escape of the Saviour from their hands John 8:12-59; the instruction of the lawyer, and the parable of the good Samaritan Luke 10:28-37; the incidents in the house of Martha and Mary Luke 10:38-42; the return of the seventy Luke 10:17-24; the healing of the blind man on the Sabbath John 9:1-41; the festival of the Dedication John 10:22-42; the raising of Lazarus John 11:1-46; and the counsel of Caiaphas against Jesus, and the retiring of Jesus from Jerusalem John 11:47-54. See Robinson's Harmony. Matthew and Mark now resume the narrative by relating that after Jesus had left Galilee he approached Jerusalem by passing through the country beyond Jordan. The country was, in general, called Perea, and appertained to Judea, being the region formerly occupied by the tribes of Reuben, Gad, and Manasseh. The word "coasts" means regions or parts. See the notes at Matthew 2:16.
In this chapter, we have, I. Christ changing his quarters, leaving Galilee, and coming into the coasts of Judea, Mt 19:1,2. II. His dispute with the Pharisees about divorce, and his discourse with his disciples upon occasion of it, Mt 19:3-12. III. The kind entertainment he gave to some little children which were brought to him, Mt 19:13-15. IV. An account of what passed between Christ and a hopeful young gentleman that applied himself to him, Mt 19:16-22. V. His discourse with his disciples upon that occasion, concerning the difficulty of the salvation of those that have much in the world, and the certain recompence of those that leave all for Christ, Mt 19:23-30.