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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Matthew 19:1-12。另見Mark 10:1-12。
Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, Matthew 19:1, Matthew 19:2. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, Matthew 19:3-9. The inquiry of the disciples on this subject, Matthew 19:10. Our Lord's answer, explaining the case of eunuchs, Matthew 19:11, Matthew 19:12. Little children brought to Christ for his blessing, Matthew 19:13-15. The case of the young man who wished to obtain eternal life, Matthew 19:16-22. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, Matthew 19:23-26. What they shall possess who have left all for Christ's sake and the Gospel. Matthew 19:27-29 How many of the first shall be last, and the last first, Matthew 19:30.
CHAPTER 19.
FAREWELL TO GALILEE.
In Mt.’s narrative the journey of Jesus to the south, reported in Matthew 19:1, marks the close of the Galilean ministry. Not so obviously so in Mk.’s (see notes there), though no hint is given of a return to Galilee. It is not perfectly clear whether the incidents reported are to be conceived as occurring at the southern end of the journey, or on the way within Galilee or without. The latter alternative is possible (vide Holtz., H. C., p. 214). The incidents bring under our notice a variety of interesting characters: Pharisees with captious questions, mothers with their children, a man in quest of the summum bonum, with words and acts of Jesus corresponding. But the disciplining of the Twelve still holds the central place of interest. Last chapter showed them at school in the house, this shows them at school on the way.
CHAPTER 19
Matthew 19:3. οἱ Φαρις.] Lachm. has deleted οἱ, following B C L M Δ Π, min. Correctly; the οἱ Φαρ. would suggest itself mechanically to the transcribers from being in current use by them; in several manuscripts it is likewise inserted in Mark 10:2.
After λέγοντες Elz. and Scholz insert αὐτῷ, which, owing to the preponderance of evidence against it, is to be regarded as a common interpolation, as are also αὐτοῖς, Matthew 19:4, αὐτήν, Matthew 19:7.
ἀνθρώπῳ] is wanting in B L Γ א* min. Aug., deleted by Lachm. Correctly; supplement from Matthew 19:5, and for which Cod. 4 has ἀνδρί (Mark 10:2).
Matthew 19:5. προσκολληθ.] Lachm. and Tisch., also Fritzsche; κολληθ., following very weighty evidence. The compound form, however, is more common, and is taken from the LXX.
Matthew 19:9. ὅτι before ὅς is not, with Lachm. and Tisch. 7, to be deleted. It has the preponderance of evidence in its favour, and how readily may it have been overlooked, especially before ὅς, seeing that it is not indispensable.
Instead of μὴ ἐπὶ πορνείᾳ Lachm. has παρεκτὸς λόγου πορνείας, following B D, min. It. Or., but clearly borrowed from Matthew 5:32 by way of a gloss. For μή, Elz. and Scholz have εἰ μή, against decisive evidence; an exegetical addition.
κ. ὁ ἀπολελυμ. γαμ. μοιχᾶται] are deleted by Tisch. 8, following C** D L S א, vss. Or.? Chrys. But there is preponderating evidence in favour of the words, and the homoeoteleuton might readily enough be the occasion of their omission. Moreover, there is no parallel passage verbally identical with this.
Matthew 19:13. προσηνέχθη] Lachm. and Tisch.: προσηνέχθησαν, following B C D L א, min. Or. In presence of such weighty evidence, the singular is to be regarded as a grammatical correction.
Matthew 19:16. ἀγαθέ] is justly condemned by Griesb. and deleted by Lachm. and Tisch. (B D L א, min. codd. of It. Or. Hilar.). Inserted from Mark 10:17; Luke 18:18.
Matthew 19:17. The Received text (so also Fritzsche and Scholz) has τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. But the reading: τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός, is attested by the very weighty evidence of B D L א, Vulg. It. Or. and other vss. and Fathers. So Griesb., Lachm., Tisch. The reading of the Received text is taken from Mark and Luke, and would be adopted all the more readily the more the original reading seemed, as it might easily seem, to be inappropriate.[2] The order: εἰς τὴν ζωὴν εἰσελθ. (Lachm., Tisch.), has decisive attestation; but τηρεῖ (Lachm., Tisch. 7) for τήρησον finds but inadequate support, being favoured merely by B D, Homil. Cl.
Matthew 19:20. ἐφυλαξάμην ἐκ νεότητός μου] Lachm. and Tisch.: ἐφύλαξα, following important, though not quite unanimous, witnesses (B D L א* among the uncial manuscripts; but D has retained ἐκ νεότ., though omitting μου). The reading of the Received text is taken from Luke and Mark.
Matthew 19:23. Lachm. and Tisch., following decisive evidence, read πλούσιος δυσκόλως.
Matthew 19:24. Instead of the first εἰσελθεῖν, Elz. has διελθεῖν, which is defended by Fritzsche and Rinck, and also adopted again by Lachm., in opposition to Griesb., Matth., Scholz, Schulz, Tisch., who read εἰσελθεῖν. The evidence on both sides is very weighty. διελθεῖν is a correction for sake of the sense, with which εἰσελθεῖν was supposed not to agree. Comp. note on Mark 10:25; Luke 18:25. If the second ἘΙΣΕΛΘΕῖΝ were to be retained, the preponderance of evidence would be in favour of inserting it after ΠΛΟΎΣΙΟΝ (Lachm.); but we must, with Tisch., following L Z א, 1, 33, Syrcur Or. and other Fathers, delete it as being a supplement from the parallel passages.
Matthew 19:28. For ΚΑῚ ὙΜΕῖς read, with Tisch. 8, ΚΑῚ ΑὐΤΟΊ, following D L Z א, 1, 124, Or. Ambr. The reading of the Received text is an exegetical gloss.
Matthew 19:29. ὍΣΤΙς] The simple Ὅς (Elz., Griesb., Fritzsche, Scholz) is opposed by preponderating evidence; ΤΙς was omitted as unnecessary (but comp. Matthew 7:21, Matthew 10:32).
Ἢ ΓΥΝΑῖΚΑ] after ΜΗΤ. is correctly deleted by Lachm. and Tisch., on the evidence of B D, 1, Or. Ir. Hil. vss. Taken from Mark and Luke.
For ἙΚΑΤΟΝΤΑΠΛΑΣΊΟΝΑ Lachm. and Tisch. have ΠΟΛΛΑΠΛΑΣΙΟΝΑ, following B L, Syrjer Sahid. Or. Cyr. Correctly; it would be much more natural to explain the indefinite ΠΟΛΛΑΠΛΑς. from Mark 10:30 by means of the definite expression ἙΚΑΤΟΝΤΑΠΛΑς., than to explain the latter from Luke 18:30 by means of ΠΟΛΛΑΠΛΑς.
[2] So also Rinck, Lucubr. crit. p. 268 f. Differently Hilgenfeld in the Theol. Jahrb. 1857, p. 414 f., but not on critical evidence.
尚無翻譯。
Mt 19:1-12.
最後 離開 加利利—— 休妻。 ( =
Mr 10:1-12； Lu 9:51).
與加利利訣別
(Mt 19:1, 2)。
1. 耶穌說完了這些話，就離開加利利——這標誌着我主公開事工中一個非常莊嚴的時期。這裡以及馬可的平行經文
(Mr 10:1)
所述如此簡略，大概少有讀者注意到這是救贖主的與加利利訣別，然而確是如此。關於路加那崇高的陳述
(Lu 9:51)，
它同樣關乎我主事工進展中的同一個轉移階段，請見之。
來到猶太的邊界——或作邊界
約但河外——即到約但河對岸、東邊的比利亞，希律安提帕的領土。雖然從我們這位福音書作者的話看來，似乎我主是從一個地區直接到另一個地區，但我們從其他福音書知道，在離開一個與到達另一個之間，經過了相當長的時間，其間發生了我主公開生活中許多最重要的事件——大概是
Lu 9:51
以後直到 Lu 18:15
的大部分，以及
Joh 7:2-11:54
的一部分。
猶太的境界約但河外——這裏的敘述，是指救主最後一次從加利利上耶路撒冷、去守祂所守的最後一個逾越節的旅程。
前一章末次的講論與此處所記的事之間，相隔了相當長的時間；其間發生的若干重要事件，路加和約翰都有記載，例如：差遣七十個門徒出去（Lu 10:1-16）；救主上住棚節去，並最後離開加利利、經過撒瑪利亞（Lu 9:51-56; John 7:2-10）；醫治十個長大痲瘋的（Lu 17:11-19）；耶穌在住棚節公開教訓人（John 7:11-53）；淫婦被拿的記事（John 8:1）；責備不信的猶太人，以及救主從他們手中脫險（John 8:12-59）；教導律法師，以及好撒瑪利亞人的比喻（Lu 10:28-37）；在馬大和馬利亞家中的事（Lu 10:38-42）；七十個人回來（Lu 10:17-24）；安息日醫好生來瞎眼的（John 9:1-41）；修殿節（John 10:22-42）；拉撒路復活（John 11:1-46）；以及該亞法商議對付耶穌，並耶穌退離耶路撒冷（John 11:47-54）。參 Robinson's Harmony。此後馬太和馬可重新接續敘述，說耶穌離開加利利之後，經過約但河外的地區靠近耶路撒冷。那地一般稱為庇哩亞，隸屬猶太，即從前呂便、迦得、瑪拿西支派所佔據的區域。「境界」一詞意即地區或境域。見 Matthew 2:16 的註釋。
在本章我們看到：一、基督更換所在的地方——離開加利利，來到猶太的境界，太 19:1,2。二、他與法利賽人關乎休妻的辯論，以及他因此機會與門徒的談論，太 19:3-12。三、他對被帶到他面前的小孩子所作親切的接待，太 19:13-15。四、關乎基督與一位到他面前來的有為青年官長之間所發生之事的記述，太 19:16-22。五、他因此機會與門徒的談論，論到那些在世上擁有許多的人得救之難，以及那些為基督撇下一切之人必得的賞賜，太 19:23-30。