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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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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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, having finished his instructions to his disciples, departs to preach in different cities, Matthew 11:1. John sends two of his disciples to him to inquire whether he were the Christ, Matthew 11:2-6. Christ's testimony concerning John, Matthew 11:7-15. He upbraids the Jews with their capriciousness, Matthew 11:16-19. The condemnation of Chorazin, and Bethsaida, and Capernaum, for their unbelief and impenitence, Matthew 11:20-24. Praises the Divine wisdom for revealing the Gospel to the simple-hearted, Matthew 11:25, Matthew 11:26. Shows that none can know God but by the revelation of his Son, Matthew 11:27. Invites the distressed to come unto him, and gives them the promise of rest for their souls, Matthew 11:29-30.
Ch. Matthew 11:1. Jesus preaches the Gospel probably unaccompanied by the Twelve
CHAPTER 11.
JESUS JUDGED BY AND JUDGING HIS CONTEMPORARIES.
We are not to suppose any close connection in time between the events related in this chapter and the Galilean mission. The reverse is implied in the vague introductory statement, that when Jesus had completed His instructions to the Twelve He went away on a teaching and preaching tour among the towns. The important thing is to realise that all that is related here must have taken place after there had been time for the methods, aims, spirit, and way of life of Jesus to manifest themselves, and so to become the subject of general remark. It was a matter of course that a man of such depth, originality, unconventionality, energy and fearless independence would sooner or latter provoke criticism of all shades; from mild, honest doubt, to decided reprobation. However popular at first, He must become at last comparatively isolated. By the time the events here related occurred, the reaction had fully set in, and the narrative shows how extensive it was, embracing within its sphere of influence the best in the land represented by the Baptist; the commercial class represented by three cities named; the professional class—the “wise and understanding”; and the zealots in religion.
CHAPTER 11
Matthew 11:2. διά] Elz. Griesb. Matthaei, Scholz: δύο, against B C* D P Z Δ א, 33, 124, Syr. utr. Arm. Goth. Codd. of It. From Luke 7:19.
Matthew 11:8. ἱματίοις] wanting in B D Z א, Vulg. Tert. Hil. al. Bracketed by Lachm., deleted by Tisch. Interpolation from Luke.
Matthew 11:9. ἰδεῖν; προφήτην;] Tisch.: προφήτην ἰδεῖν; (with mark of interrogation after ἐξήλθ.) So B Z א*. The Received text, notwithstanding its preponderance of testimony, is a mechanical conformation to Matthew 11:8 (comp. Luke).
Matthew 11:10. Lachm. has bracketed γάρ and ἐγώ. The former only has important testimony against it (B D Z א, Codd. of It. Syrcur Or.), is likewise deleted by Tisch., though it may easily have been omitted in consequence of a comparison with Luke 7:27.
On far too inadequate testimony, Lachm. and Tisch. 7 have καί instead of ὅς.
Matthew 11:15. ἀκούειν] is not found in B D, 32. Here and in Matthew 13:9; Matthew 13:43, it is bracketed by Lachm. and correctly deleted by Tisch. Borrowed from Mark and Luke, where, in all the passages, ἀκούειν cannot be disputed.
Matthew 11:16 f. παιδίοις ἐν ἀγοραῖς καθημένοις καὶ προσφωνοῦσι τοῖς ἑταίροις αὐτῶν καὶ λέγουσιν] Rinck, Lucubr. crit. p. 257 f.; Lachm. and Tisch.: παιδίοις καθημένοις ἐν ἀγορᾷ (Tisch. 7 : ἀγοραῖς, Tisch. 8 : ταῖς ἀγορ.) ἃ προσφωνοῦντα τοῖς ἑταίροις (Tisch.: ἑτέροις) λέγουσιν. On the strength of preponderating testimony this whole reading is to be preferred; it was partially altered in accordance with Luke 7:32. But the balance of the testimony is decidedly in favour of substituting ἑτέροις for ἑταίροις; and the former is to be preferred all the more that, for exegetical reasons, it was much more natural to adopt the latter. Testimony is also decidedly in favour of ἐν ἀγοραῖς, and that without the article (which is found only in B Z א).
ἐθρηνής. ὑμῖν] Lachm. and Tisch. have merely ἐθρηνής., according to B C D Z א, Curss. Verss. and Fathers. Correctly; ὑμῖν is inserted from what precedes.
Tisch. 8 has ἔργων instead of τέκνων, but only after B* א, 124, Codd. in Jerome, and Verss. (also Syr.). An interpretation (ἀ. τ. ἔργων τῶν υἱ. ἀ.).
Matthew 11:23. ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα] E F G S U V Γ Π**. Curss. Syr. p. Chrys.: ἣ ὥς τοῦ οὐρανοῦ ὑψώθης (approved by Griesb. and Rinck, also Tisch. 7, who, however, has correctly deleted τοῦ). But B C D** א, 1, 22, 42, Copt. Aeth. Pers. Wh. Vulg. Corb. For. Ir. (comp. Colb. Germ.): μὴ ἕως οὐρανοῦ ὑψωθήσγ. The reading of the Received text must be given up, then, on account of the external testimony, and either ἣ … ὑψώθης or μὴ … ὑψωθήσῃ is to be read. The former is to be preferred. The reading μή, etc., originated in the final syllable of Καφαρναούμ having been twice written by the copyist, which necessarily involved the change of ὑψώθης into ὑψωθήσῃ. The other variations arose out of a misunderstanding as to H. It was taken for the article, hence the reading in the Received text: ἡ … ὑψωθεῖσα. The interrogative reading, μή, etc. (Lachm. Tisch. 8), is foreign to the sense (you will not be raised to heaven, surely?), a reflection that is here out of place.
καταβιβασθήσῃ] Lachm. and Tisch. 7 : καταβήσῃ, after B D, It. Vulg. Syr. al. Ir. Correctly; the reading of the Received text is from Luke 10:15, where the testimony in favour of καταβήσῃ is somewhat weaker.
暂无译文。
Mt 11:1-19。
被囚的施洗者差人见其主——使者的离去与关乎约翰及其使命的答复和讲论。 （ =
Lu 7:18-35）。
1. 耶稣吩咐完了十二个门徒——更当译作“那十二个门徒”，
就离开那里，往各城去传道教训人——由其较为不那么正式的措辞来判断，这恐怕算不上是第四次巡回——或许只是对若干地方的造访，或是以前根本未曾去过，或是匆匆经过，为要填满十二使徒回来之前的这一段时日。关于他们的劳碌，我们的福音书作者并未提及。但路加
(Lu 9:6)
说：“他们就出去，走遍各乡”，或“各村庄”，“宣传福音，到处治病。”马可
(Mr 6:12, 13)
则如往常一样更为详尽：“门徒就出去传道，叫人悔改，又赶出许多的鬼，用油抹了许多病人，治好他们。”虽然这“用油抹”并未见于主对他们的吩咐之中——至少在任何记载中都未见——但我们知道，在此之后很久，使徒教会仍在如此行（参见
Jas 5:14，
并比较
Mr 6:12, 13）——
不是作为药物，而是作为那借他们手所传递之医治之能的记号，以及更宝贵之事的象征。这确实是膏抹，但正如 BENGEL 所指出的，它与罗马天主教所称的临终涂油礼（extreme unction）截然不同。他又补充了一个很有可能的看法：他们似乎并未随身携带油，而是正如犹太人以油为药，就在病人那里现成的油以他们自己更高超的方式加以使用。
耶稣吩咐完了十二个门徒……——对使徒们的指示是在迦百农附近赐下的。救主离开那里，往他们的各城去传道；即迦百农附近的各城，或加利利的各城。他那时还没有往犹太地去。
本章所记：一、我们主耶稣在传福音这一大工上始终不懈、毫不疲倦的殷勤（太 11:1）。二、他与约翰的门徒论到他是不是弥赛亚的一段谈话（太 11:2-6）。三、基督对施洗约翰所作尊贵的见证（太 11:7-15）。四、他对那世代整体、并对几处特定地方所作令人悲伤的评论，论到约翰的事工和他自己的事工所得的果效（太 11:16-24）。五、他因父在启示福音大奥秘上所采取智慧而恩慈的方法而献上的感恩（太 11:25、26）。六、他对可怜罪人所发恩慈的呼召与邀请，呼召他们到他这里来，受他治理、蒙他教训、被他拯救（太 11:27-30）。再没有哪一章像本章这样，既有更多福音之「祸」的严厉作为对我们的警诫，又有更多福音恩典的甘甜作为对我们的鼓励；本章将生与死、福与咒都摆在我们面前。