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
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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
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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The similitude of the householder hiring laborers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, vv. 1-16. On the way going up to Jerusalem he predicts his sufferings and death, Matthew 20:17-19. The mother of Zebedee's children requests dignities for her sons, Matthew 20:20, Matthew 20:21. Christ, by his answer, shows that sufferings, not worldly honors, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, Matthew 20:22, Matthew 20:23. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, Matthew 20:24-28. On his coming to Jericho, he restores sight to two blind men, who, being restored, follow him, Matthew 20:29-34.
CHAPTER 20.
PARABLE OF THE HOURS; TWO SONS OF ZEBEDEE; BLIND MAN AT JERICHO.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 20 Introduction
CHAPTER 20
Matthew 20:6. ὥραν] is, with Lachm. and Tisch., to be deleted as a supplement, following B D L א, vss. Or.
ἑστῶτας] Elz., Fritzsche, Scholz insert ἀργούς, which is not found in B C** D L א, vss. and Fathers. Interpolation taken from Matthew 20:3; Matthew 20:7.
Matthew 20:7. κ. ὅ ἐὰν ᾖ δίκαιον, λήψεσθε] is wanting in important codd. (B D L Z א), vss. and Fathers. Deleted by Lachm. and Tisch. For λήψεσθε, several vss. have dabo vobis. The words are a very ancient interpolation, in conformity with Matthew 20:4.
Matthew 20:8. Delete αὐτοῖς, with Tisch. 8, following C L Z א, Or. A supplement.
Matthew 20:10. πλείονα] Fritzsche, Lachm. and Tisch. 7 : πλεῖον, following B C* N Z Δ, min. vss. Or. The reading of the Received text is of the nature of an explanation (a greater number of denarii).
For ἀνά read τὸ ἀνά, with Tisch., following C L N Z א, 33. The article was omitted in conformity with Matthew 20:9.
Matthew 20:12. ὅτι] does not occur, it is true, in B C** D א, 1, Vulg. It. Syr., and is deleted by Lachm. and Tisch.; but how readily may it have been overlooked before οὗτοι!
Matthew 20:15. The first ἤ is deleted by Lachm., following B D L Z, Syrcur Arm. (in accordance with which evidence, as well as that of א, the arrangement ὃ θέλω ποιῆσαι should be restored). Correctly; an old interpolation for the purpose of marking the question. There would be no motive whatever for omitting the ἤ. For the second ἤ (in Elz.) we should, with Tisch. 7, read εἰ, following B** H S r, Chrys. Did. and many min. From not being understood, εἰ was all the more readily replaced by ἤ, owing to the pronunciation being much the same.
Matthew 20:16. πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί] omitted in B L Z א, 36, Copt. Sahid., and deleted by Tisch. 8, with whom Keim concurs. But it is not at all likely that the words would be interpolated from Matthew 22:14; for, so far from there having been any occasion for so doing, they have here more the appearance of being out of place than otherwise. This apparent irrelevancy may have led to the omission of the saying, which is supported by testimony so old as that of C D, It. Syr., unless we suppose it to have been due rather to the simple homoeoteleuton ἐσχαΤΟΙ … ἐκλεκΤΟΙ.
Matthew 20:17. ἐν τῇ ὁδῷ καί] read with Lachm. and Tisch.: καὶ ἐν τῇ ὁδῷ, following B L Z א, min. Copt. Sahid. Arm. Persp. Or. (twice). At a very early period (Vulg. It. Hil.), ἐν τῇ ὁδῷ was omitted either accidentally, or because it is likewise awanting in the parallel passages in the other Synoptists. But, in restoring it, it would most naturally occur to those who did so to insert it after κατʼ ἰδίαν.
Matthew 20:19. ἀναστήσεται] Tisch.: ἐγερθήσεται, following C* L N Z א, Or. Chrys. The reading of the Received text is taken from the parallel passages.
Matthew 20:22. πίνειν;] Elz., Scholz insert: καὶ (Scholz: ἢ) τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι, against B D L Z א, 1, 22, the majority of vss. and Or. Epiph. Hilar. Jer. Ambr. Juv. Taken from Mark 10:38.
Matthew 20:23. πίεσθε] Elz., Scholz, in opposition to the same witnesses, insert: καὶ (Scholz: ἢ) τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε.
Matthew 20:26. ἔσται ἐν ὑμῖν] for ἔσται, Lachm. has ἐστίν, following B D Z, Cant. Sahid. Correctly; the reading of the Received text is an alteration to suit what follows in this and the 27th verse, where, with Fritzsche, Lachm. Tisch. 8, we ought to read ἔσται instead of ἔστω, in accordance with preponderating evidence; ἔστω (likewise derived from Mark 10:43) is a gloss. But Fritzsche was scarcely warranted in restoring δέ after οὕτως, Matthew 20:26, for it is condemned by decisive evidence, and is a connecting particle borrowed from Mark.
Matthew 20:31. ἔκραζον] Lachm. Tisch. 8 : ἔκραξαν, following B D L Z א, min. Copt. Sahid. A repetition from Matthew 20:30.
Matthew 20:33. ἀνοιχθῶσιν ἡμ. οἱ ὀφθ.] Lachm. Tisch. 8 : ἀνοιγῶσιν οἱ ὀφθ. ἡμ., following B D L Z א, min. Or. Chrys. To be adopted, inasmuch as the first aorist was the more common tense, comp. Matthew 9:30, John 9:10.
Matthew 20:34. ὀφθαλμῶν] B D L Z, min. Or. have ὀμμάτων. So Lachm., Rinck, Tisch. 8. Correctly; the more usual term has been adopted from the context.
Lachm. and Tisch. 8 delete αὐτῶν οἱ ὀφθαλμοί after ἀνέβλεψαν. The words are not found in B D L Z א, min. vss. (also Vulg. It.) and a few Fathers, but they were left out as being superfluous and cumbersome. There was no motive whatever for inserting them.
REMARK.
After Matthew 20:28 there occurs in D (and in codd. of It. with many variations in detail) the following interpolation, apocryphal, no doubt, but akin to Luke 14:8 ff.: ὑμεῖς δὲ ζητεῖτε ἐκ μιχροῦ αὐξῆσαι κ. ἐκ μείζονος ἔλαττον εἶναι. Εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνακλίνεσθε εἰς τοὺς ἐξέχοντας τόπους, μή ποτε ἐνδοξότερός σου ἐπέλθῃ, καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι· ἔτι κάτω χώρει, καὶ καταισχυνθήσῃ. Ἐὰν δὲ ἀναπέσῃς εἰς τὸν ἥττονα τόπον καὶ ἐπέλθῃ σου ἣττων, ἐρεῖ σοι ὁ δειπνοκλήωρ· σύναγε ἔτι ἄνω, καὶ ἔσται σοι τοῦτο χρήσιμον. Comp. Hilar., also Syrcur.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 20:1-16.
Mt 20:1-16.
PARABLE OF THE LABORERS IN THE VINEYARD.
This parable, recorded only by Matthew, is closely connected with the
end of the nineteenth chapter,
being spoken with reference to Peter's question as to how it should fare with those who, like himself, had left all for Christ. It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service.
1. For the kingdom of heaven is like unto a man that is an householder, &c.--The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided for that purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible.
(Ps 80:8-16; Isa 5:1-7; Jer 2:21; Lu 20:9-16; Joh 15:1-8).
At vintage time, as WEBSTER and WILKINSON remark, labor was scarce, and masters were obliged to be early in the market to secure it. Perhaps the pressing nature of the work of the Gospel, and the comparative paucity of laborers, may be incidentally suggested,
Mt 9:37, 38.
The "laborers," as in
Mt 9:38,
are first, the official servants of the Church, but after them and along with them all the servants of Christ, whom He has laid under the weightiest obligation to work in His service.
For the kingdom of heaven ... - The word "for" shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter: "Many that are first shall be last, and the last shall be first." The kingdom of heaven means here the church, including, perhaps, its state here and hereafter. See the notes at Matthew 3:2. It has reference to rewards, and the meaning may be thus expressed: "Rewards shall be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain householder - in such a way that the last shall be equal to the first, and the first last."
A householder - A master of a family. One at the head of family affairs.
His vineyard - No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well-cultivated place, and hence the church, denoting the care and culture that God has bestowed on it. See the notes at Isaiah 5:7. Compare Jeremiah 12:10. For the manner of their construction, see the notes at Matthew 21:33.
For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning.
To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.
We have four things in this chapter. I. The parable of the labourers in the vineyard, Mt 20:1-16. II. A prediction of Christ's approaching sufferings, Mt 20:17-19. III. The petition of two of the disciples, by their mother, reproved, Mt 20:20-28. IV. The petition of the two blind men granted, and their eyes opened, Mt 20:29-34.