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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Christ heals a paralytic person at Capernaum, Matthew 9:1-8. Calls Matthew, Matthew 9:9-10. Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, Matthew 9:11, Matthew 9:12. The disciples of John come to him and inquire about fasting, Matthew 9:14-17. A ruler requests him to heal his daughter, Matthew 9:18, Matthew 9:19. On his road to the ruler's house, he heals a diseased woman, Matthew 9:20-22. Arriving at the ruler's house, he restores the young woman to life, Matthew 9:23-26. Heals two blind men, Matthew 9:27-31. Casts out a dumb demon, Matthew 9:32-34. Preaches and works miracles in all the cities and villages, Matthew 9:35. Is greatly affected at the desolate and dark state of the Jewish people, Matthew 9:36. Exhorts his disciples to pray to God to send them proper instructers, Matthew 9:37, Matthew 9:38.
CHAPTER 9.
THE HEALING MINISTRY CONTINUED.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 9 Introduction
CHAPTER 9
Matthew 9:2. ἀφέωνται] Lachm. Tisch. 8 : ἀφίενται (also Matthew 9:5), only according to B א, Or. (once). On the other hand, σου αἱ ἁμαρτίαι (Lachm. Tisch.) for σοι αἱ ἁμ. is certainly supported by important testimony, but suspected, however, of being taken from Matthew 9:5.
Matthew 9:4. ἰδών] Lachm.: εἰδώς, according to B M E** Π* Curss. Verss. Chrys.; a gloss. Comp. Matthew 12:25; Luke 6:8.
Matthew 9:5. σου] Elz.: σοι, against decisive testimony.
ἔγειραι] There is decisive testimony for ἔγειρε. Adopted by Scholz, Lachm. Tisch. Correctly; see the exegetical notes. In all the passages in which ἔγειρε occurs, there is found, as a diff. reading, ἔγειραι.
Matthew 9:6. ἐγερθείς] Lachm.; according to B, Vulg. Codd. of the It.: ἔγειρε. Mechanical repetition from Matthew 9:5. Comp. Mark 2:11.
Matthew 9:8. ἐφοβήθησαν] so also Lachm. and Tisch., according to B D א, Curss. Verss. (also Vulg. It.) and Fathers. ἐθαύμασαν of the Received text is a gloss.
Matthew 9:9. ἠκολούθησεν] Tisch. 8 : ἠκολούθει, on the too slender authority of D א and three Curss.
Matthew 9:12. The omission of Ἰησοῦς, favoured by Lachm. and Tisch. 8, rests on too slender authority; while that of αὐτοῖς, which Lachm. and Tisch. leave out, has a preponderance of evidence in its favour.
Matthew 9:13. ἔλεον] Lachm. and Tisch.: ἔλεος; see the exegetical notes.
ἁμαρτωλούς] Elz., Fritzsche, and Scholz insert εἰς μετάνοιαν, which B D V* Γ * Δ א, Curss. Vulg. It. Syr. utr. Perss. Aeth. al. and several Fathers omit. Supplement from Luke 5:32.
Matthew 9:14. πολλά] although deleted by Tisch. 8 (only according to B א* and three Curss.), has decisive testimony.
Matthew 9:17. ἀπολοῦνται] Lachm. Tisch. 8 : ἀπόλλυνται, after B א, Curss. Verss. The present is due to the other verbs around it.
ἀμφότεροι] Elz.: ἀμφότερα, against decisive testimony. A correction.
Matthew 9:18. εἷς ἐλθών] Elz.: ἐλθών, only after Curss.; others: εἰσελθών; others: τις εἰσελθών; others: τις ἐλθών; others: τις (or εἷς) προσελθών; Lachm.: εἷς προσελθών, after B א**. In the original, stood ΕΙΣΕΛΘΩΝ.[436]
Matthew 9:19. Tisch. 8 (comp. on Matthew 9:9) has ἨΚΟΛΟΎΘΕΙ, after B C D.
Matthew 9:30. Lachm. Tisch. have the rare Alexand. form ἘΝΕΒΡΙΜΉΘΗ, which has B* א in its favour, and was replaced by the more usual ἘΝΕΒΡΙΜΉΣΑΤΟ.
Matthew 9:35. ΜΑΛΑΚΊΑΝ] Elz. inserts ἘΝ Τῷ ΛΑῷ, against B C* D S Δ א**, Curss., and several versions and Fathers. Supplement from Matthew 4:23.
Matthew 9:36. ἘΣΚΥΛΜΈΝΟΙ] Elz.: ἘΚΛΕΛΥΜΈΝΟΙ. The former, on which the latter is a gloss, rests on decisive testimony.
[436] But whether εἷς ἐλθών (Griesb. Scholz, Kuinoel, Fritzsche) or εἰσελθών (Tisch.) should be written, see the exegetical notes.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 9:1-8.
Mt 9:1-8.
HEALING OF A PARALYTIC. ( =
Mr 2:1-12; Lu 5:17-26).
This incident appears to follow next in order of time to the cure of the leper
(Mt 8:1-4).
For the exposition, see on
Mr 2:1-12.
And he entered into a ship ... - Jesus acceded to the request of the people of Gadara Matthew 8:34, recrossed the Lake of Gennesareth, and returned to his own city. By "his own city" is meant Capernaum Mark 2:1, the city which was at that time his home, or where he had his dwelling. See the notes at Matthew 4:13. This same account, with some additional circumstances, is contained in Mark 2:3-12, and Luke 5:18-26.
He came into his own city - Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Matthew 4:13, and Matthew 8:14. This verse properly belongs to the preceding chapter.
We have in this chapter remarkable instances of the power and pity of the Lord Jesus, sufficient to convince us that he is both able to save to the uttermost all that come to God by him, and as willing as he is able. His power and pity appear here in the good offices he did, I. To the bodies of people, in curing the palsy (Mt 9:2-8); raising to life the ruler's daughter, and healing the bloody issue (Mt 9:18-26); giving sight to two blind men (Mt 9:27-31); casting the devil out of one possessed (Mt 9:32-34); and healing all manner of sickness, Mt 9:35. II. To the souls of people; in forgiving sins (Mt 9:2); calling Matthew, and conversing freely with publicans and sinners (Mt 9:9-13); considering the frame of his disciples, with reference to the duty of fasting (Mt 9:14-17); preaching the gospel, and, in compassion to the multitude, providing preachers for them, Mt 9:35-38. Thus did he prove himself to be, as undoubtedly he is, the skilful, faithful Physician, both of soul and body, who has sufficient remedies for all the maladies of both: for which we must, therefore, apply ourselves to him, and glorify him both with our bodies and with our spirits, which are his, in return to him for his kindness to both.