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
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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
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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
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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
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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.
尚無翻譯。
Mt 11:1-19.
被囚的 施洗約翰 打發人 見他的主—— 回答， 與在使者走後 關於約翰 及其事工的 講論。 ( =
Lu 7:18-35).
1. 耶穌吩咐完了十二個門徒——更當譯作"那十二個門徒"，
就離開那裡，往各城去傳道教訓人——這幾乎算不上是第四次巡迴——若從其表達的方式較不正式可作判斷——但也许是一連串對某些地方的訪問，或以前全未到過，或以前走得太快，為要填補時間直到十二門徒回來。關於他們的工作，我們這位福音書作者未說甚麼。但路加
(Lu 9:6)
說："他們就出外，走遍了各鄉鎮"或"村莊"，"傳福音，到處治病。"馬可
(Mr 6:12, 13)，
如平常一樣，更為明確："門徒就出去，傳道叫人悔改。又趕出許多鬼（魔），用油抹了許多病人，治好他們。"雖然這"用油抹"未在我主的指示中提及——至少在任何記錄中都未提及——我們知道它在使徒教會中長久如此實行（見
Jas 5:14，
參
Mr 6:12, 13）——
不是醫藥地，而是作為藉他們的手所傳醫治之能的記號，並作為更寶貴之事的象徵。這誠然是膏抹，但如 BENGEL 所云，它與羅馬天主教徒所稱的臨終膏抹十分不同。他又加上——這頗有可能——他們似乎並未隨身攜帶油，而是既然猶太人以油為藥，他們在病人那裡隨手找著油便用以抹他們，以他們自己更高的方式。
這事以後……——對使徒的指示是在迦百農附近給的。救主從那裏出去，往他們的各城傳道，即在迦百農附近的城裏，或在加利利的諸城裏教訓人。那時祂還沒有進入猶太地。
在本章我們看到：I. 我們主耶穌在傳福音這大工上始終不倦的勤勉，Mt 11:1。II. 祂與約翰的門徒談論關於祂就是彌賽亞的事，Mt 11:2-6。III. 基督為施洗約翰所作的崇高見證，Mt 11:7-15。IV. 祂對那世代的總體情形，以及一些特定地方關於約翰的事奉和祂自己事奉的果效，所作的可悲評述，Mt 11:16-24。V. 祂因父神以智慧與恩典的方式啟示福音的偉大奧祕而獻上感恩，Mt 11:25,26。VI. 祂恩慈地呼召並邀請可憐的罪人到祂這裏來，受祂治理、蒙祂教導、得祂拯救，Mt 11:27-30。沒有哪一章比這章更深刻地向我們展示福音禍患的可畏以作警告，或是福音恩典的甘甜以作鼓勵；這章把生死、祝福與咒詛都擺在我們面前。