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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- 21,603 / 22,101
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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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- 144 / 7,385
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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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- 0 / 23,497
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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- 7 / 3,477
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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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Jesus calls, commissions, and names his twelve disciples, Matthew 10:1-4. Gives them particular instructions relative to the objects of their ministry, Matthew 10:5, Matthew 10:6. Mode of preaching, etc., Matthew 10:7-15. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, Matthew 10:16-25. Cautions them against betraying his cause, in order to procure their personal safety, Matthew 10:26-39. And gives especial promises to those who should assist his faithful servants in the execution of their work, Matthew 10:40-42.
Chap. 10. The Mission of the Twelve Matthew 10:1-4, and the Charge to them, Matthew 10:5-42. Mark 3:14-19; Mark 6:7-13. Luke 6:12-16; Luke 9:1-6
CHAPTER 10.
THE GALILEAN MISSION.
The beginnings of the mission to the neglected “lost” sheep of Israel may be found in the Capernaum feast (Matthew 9:10). As time went on Jesus felt increasingly the pressure of the problem and the need for extended effort. Matthew’s call was connected with the first stage of the movement, and that disciple was Christ’s agent in bringing together the gathering of publicans and sinners. He is now about to employ all the intimate disciples He has collected about Him and through them to spread the movement all over Galilee. They will be a poor substitute for Himself, yet not wholly useless like the scribes, for they have heard His teaching on the hill and imbibed somewhat of His spirit of love.
CHAPTER 10
Matthew 10:2. Tisch. 8 has καί before Ἰάκωβος, only according to B א* Syr.
Matthew 10:3. Λεββ. ὁ ἐπικλ. Θαδδ.] Fritzsche: Θαδδ. ὁ ἐπικλ. Λεββ., only according to 13, 346. Changed because Θαδδ. is really the proper noun.[439]
Matthew 10:4. ΚΑΝΑΝΊΤΗς] the form ΚΑΝΑΝΑῖΟς (Lachm. Tisch.) is decisively attested.
Matthew 10:8. ΚΑΘΑΡΊΖΕΤΕ] Elz. inserts ΝΕΚΡΟῪς ἘΓΕΊΡΕΤΕ, which words Griesb. Lachm. and Tisch. 8 (so B C* D א) place after ΘΕΡΑΠΕΎΕΤΕ, while Fritzsche puts them after ἘΚΒΆΛΛΕΤΕ. Correctly struck out by Scholz and Tisch. 7. For besides being suspicious, owing to their omission in C*** E F G K L M S U V X Γ Π and very many Curss., also several versions and Fathers,—a suspicion that is heightened by their diversity of position in the unquestionably important authorities which witness in their favour,—they have the appearance of being an interpolation, which, in accordance with the apostolic narrative (Acts 9:20 ff.), seemed necessary by way of completing the list of miraculous powers that had been conferred. Had the words been original, their contents would in any case have contributed much more to preserve them than to cause their omission.
Matthew 10:10. ῬΆΒΔΟΝ] C E F G K L M P S U V X Δ Π Curss. Copt. Arm. Syr. p. Theoph. have ῬΆΒΔΟΥς. Adopted by Scholz and Tisch. Altered because of the preceding plurals, and because what is spoken applies at the same time to a plurality of persons.
ἘΣΤΙ] should be deleted, see on Luke 10:7.
Matthew 10:19. The reading fluctuates between ΠΑΡΑΔΊΔΩΣΙΝ (Elz. Tisch. 7), ΠΑΡΑΔΏΣΟΥΣΙΝ, and ΠΑΡΑΔῶΣΙΝ (Tisch. 8, after B E* א and Lachm.). The future is adopted from Matthew 10:17; while the present, which is best authenticated, and most in accordance with the sense, would be easily transformed into the aorist by the omission, on the part of the transcribers, of the middle syllable.
ΔΟΘΉΣΕΤΑΙ to ΛΑΛΉΣΕΤΕ] is not found in D L, Curss. Arm. Codd. of It. Or. Cypr. and a few Verss. Bracketed by Lachm. Ancient omission occasioned by the homoioteleuton.
Matthew 10:23. ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ] Griesb.: (ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἙΤΈΡΑΝ, ΚἊΝ ἘΚ ΤΑΎΤΗς ΔΙΏΚΩΣΙΝ ὙΜᾶς, ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ,[440] after D L, Curss. and some Fathers and Verss., however, with differences in detail. A continuous extension of the sentence.
Matthew 10:25. ἘΠΕΚΆΛΕΣΑΝ] Elz.: ἘΚΆΛΕΣΑΝ, against decisive testimony. Lachm. again (defended by Rettig in Stud. u. Krit. 1838, p. 477 ff.; Buttmann, ibid. 1860, p. 342 f.) has, instead of the accusative, the dative Τῷ ΟἸΚΟΔΕΣΠΌΤῌ) and ΟἸΚΙΑΚΟῖς, only after B*, which is to be ascribed to a grammarian who took ἘΠΙΚΑΛΕῖΝ as meaning to reproach.
Matthew 10:28. φοβεῖσθε] Elz., Fritzsche: φοβηθῆτε, against decisive testimony. Adopted from Matthew 10:26. Likewise in Matthew 10:31 we ought, with Lachm. and Tisch., to restore φοβεῖσθε in accordance with B D L א, Curss. Or. Cyr.
ἀποκτενόντων] so also Scholz. The ἀποκτεινόντων (B, Or.) of the Received text is condemned by counter testimony as a grammatical correction. But although the form ἀποκτενόντων is supported by important testimony, yet we ought, with Lachm. and Tisch., to follow C D U Γ Δ Π א and Curss. and adopt the Aeolic-Alexandrine form ἀποκτεννόντον (see Sturz, Dial. Al. p. 128), because ἈΠΟΚΤΕΝΌΝΤΩΝ as a present is nowhere found, while an aorist, if the verb had had that form, would have been in this instance without meaning.
Matthew 10:33. The position ΚἈΓῺ ΑὐΤΌΝ (Beng. Lachm. Tisch. 8) is a mechanical alteration on account of Matthew 10:32.
[439] D, 122, Codd. quoted in Augustine, Hesychius, Rufinus, have merely Λεββαῖος. B א, 17, 124, and several versions have only Θαδδαῖος. So Lachm. I regard the simple Λεββαῑος (with Tisch. and also Ewald) as the original reading. The other readings are derived from Mark 3:18, because of the identity of Lebbaeus and Thaddaeus. Comp. Bengel, Appar. crit. Had the simple Θαδδαῖος been the true one, it would have been impossible to see how Λεββαῖος should have been inserted, seeing it does not occur anywhere else in the New Testament. No doubt D and Codd. of It., also Mark 3:18, have Λεββαῖον, but against testimony so decisive that it appears to have come there from our present passage.
[440] Instead of the ἄλλην of the Received text, Lachm. and Tisch. 8, following B א 33, 265, Or. Petr. Ath. have ἑτέραν, which, however, is undoubtedly connected with the above interpolation.
暂无译文。
Mt 10:1-5。
十二使徒的使命。 （ =
Mr 6:7-13；Lu 9:1-6）。
第九章末三节乃是十二使徒使命的恰当引言，可由一个显著事实证明：七十人的使命正是以同样的话作为引言的。（参见
Lu 10:2）。
1. 耶稣叫了十二个门徒来，给他们权柄*——这字既含“能力”，也含“权柄”或“权利”之意。即使不显然可见此处兼含两义，我们在路加的平行经文中也明确地看到这两个词并用
(Lu 9:1)——
“赐给他们能力权柄”——换言之，祂既装备了他们，也授权给他们。
赶逐——或作“胜过”。
耶稣叫了十二个门徒来……——差遣使徒出去的记载也见于Mark 6:7-11和Luke 9:1-6。马可说他差他们两个两个地出去。这是一种体贴的安排，使每人都有同伴，这样他们可以比大家聚在一处时走访更多地方、成就更多工作。这十二人是使徒最初的数目。"使徒"一词意为"奉差遣的人"，他们被称为使徒，是因他们奉差遣去传福音。他们是基督的使者。后来马提亚被补入这数目，填补犹大的位置，Acts 1:26；保罗则特别蒙召作外邦人的使徒，Romans 1:1；1 Corinthians 15:8-9；Galatians 1:1。因此，使徒总共有十四位。
救主起初拣选"十二"人，可能是受以色列支派数目的指引。十二是他们熟知的数目，他为每个支派拣选一人，也属自然。他们的职分已清楚表明：他们要医治病人、赶鬼、叫死人复活、传福音。他们要与他同在，领受他的教训，明白他宗教的本质，作他复活的见证，然后把他的福音传遍全球。为这些目的，十二是所能拣选的最佳数目。它足够"大"，能担起见证之用；又够"小"，不致生乱，也不容易分成党派。他们不是有学问的人，不能凭技巧或才华传开他们的宗教；不是富有的人，不能以贿赂使人跟从；不是有地位有官职的人，不能强使人相信。他们正是法庭上历来最佳见证人的那种人——平凡的人，有见识，品行端正，极为诚实，并有查明所见证事实的良好机会。这样的人人人都信，尤其当他们甘愿舍命证明自己的真诚时，更是如此。
救主在事工之初拣选他们，这十分重要，为使他们能充分认识他，珍藏他的教训，观察他的生活方式和为人，以致因长久与他相识，能够见证他的身份，作他复活的有资格的见证人。从未有见证人像他们那样胜任作证，也从未有人像他们那样显明自己的真诚。参见Acts 1:21-22。
这一章是按立的讲章，是我们的主耶稣把他的十二个门徒升任到使徒的等次和尊荣时所宣讲的。在前一章末了，他激发他们和别的人祷告，求神打发工人；这里我们看见那祷告的立刻应允：他们正说话的时候，他就垂听而成就。我们照基督的吩咐所求的，必蒙赐下。本章内容包括：一、赐给他们的总委任（太10:1）。二、领受这委任之人的名字（太10:2-4）。三、赐给他们的指示，极其详尽具体：1. 关于他们当尽的事奉：他们的传道、他们当行的神迹、当向谁传、当如何为人、当循何法而行（太10:5-15）。2. 关于他们当受的苦：告诉他们将受何苦、受苦于谁，又赐他们受逼迫时当循之途的忠告，以及在苦难之下当如何喜乐坚忍的勉励（太10:16-42）。这些事虽然主要是为引导使徒而设，却对基督的一切传道人都有益处；基督借他的话与他们同在，直到世界的末了。