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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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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The similitude of the householder hiring laborers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, vv. 1-16. On the way going up to Jerusalem he predicts his sufferings and death, Matthew 20:17-19. The mother of Zebedee's children requests dignities for her sons, Matthew 20:20, Matthew 20:21. Christ, by his answer, shows that sufferings, not worldly honors, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, Matthew 20:22, Matthew 20:23. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, Matthew 20:24-28. On his coming to Jericho, he restores sight to two blind men, who, being restored, follow him, Matthew 20:29-34.
CHAPTER 20.
PARABLE OF THE HOURS; TWO SONS OF ZEBEDEE; BLIND MAN AT JERICHO.
CHAPTER 20
Matthew 20:6. ὥραν] is, with Lachm. and Tisch., to be deleted as a supplement, following B D L א, vss. Or.
ἑστῶτας] Elz., Fritzsche, Scholz insert ἀργούς, which is not found in B C** D L א, vss. and Fathers. Interpolation taken from Matthew 20:3; Matthew 20:7.
Matthew 20:7. κ. ὅ ἐὰν ᾖ δίκαιον, λήψεσθε] is wanting in important codd. (B D L Z א), vss. and Fathers. Deleted by Lachm. and Tisch. For λήψεσθε, several vss. have dabo vobis. The words are a very ancient interpolation, in conformity with Matthew 20:4.
Matthew 20:8. Delete αὐτοῖς, with Tisch. 8, following C L Z א, Or. A supplement.
Matthew 20:10. πλείονα] Fritzsche, Lachm. and Tisch. 7 : πλεῖον, following B C* N Z Δ, min. vss. Or. The reading of the Received text is of the nature of an explanation (a greater number of denarii).
For ἀνά read τὸ ἀνά, with Tisch., following C L N Z א, 33. The article was omitted in conformity with Matthew 20:9.
Matthew 20:12. ὅτι] does not occur, it is true, in B C** D א, 1, Vulg. It. Syr., and is deleted by Lachm. and Tisch.; but how readily may it have been overlooked before οὗτοι!
Matthew 20:15. The first ἤ is deleted by Lachm., following B D L Z, Syrcur Arm. (in accordance with which evidence, as well as that of א, the arrangement ὃ θέλω ποιῆσαι should be restored). Correctly; an old interpolation for the purpose of marking the question. There would be no motive whatever for omitting the ἤ. For the second ἤ (in Elz.) we should, with Tisch. 7, read εἰ, following B** H S r, Chrys. Did. and many min. From not being understood, εἰ was all the more readily replaced by ἤ, owing to the pronunciation being much the same.
Matthew 20:16. πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί] omitted in B L Z א, 36, Copt. Sahid., and deleted by Tisch. 8, with whom Keim concurs. But it is not at all likely that the words would be interpolated from Matthew 22:14; for, so far from there having been any occasion for so doing, they have here more the appearance of being out of place than otherwise. This apparent irrelevancy may have led to the omission of the saying, which is supported by testimony so old as that of C D, It. Syr., unless we suppose it to have been due rather to the simple homoeoteleuton ἐσχαΤΟΙ … ἐκλεκΤΟΙ.
Matthew 20:17. ἐν τῇ ὁδῷ καί] read with Lachm. and Tisch.: καὶ ἐν τῇ ὁδῷ, following B L Z א, min. Copt. Sahid. Arm. Persp. Or. (twice). At a very early period (Vulg. It. Hil.), ἐν τῇ ὁδῷ was omitted either accidentally, or because it is likewise awanting in the parallel passages in the other Synoptists. But, in restoring it, it would most naturally occur to those who did so to insert it after κατʼ ἰδίαν.
Matthew 20:19. ἀναστήσεται] Tisch.: ἐγερθήσεται, following C* L N Z א, Or. Chrys. The reading of the Received text is taken from the parallel passages.
Matthew 20:22. πίνειν;] Elz., Scholz insert: καὶ (Scholz: ἢ) τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι, against B D L Z א, 1, 22, the majority of vss. and Or. Epiph. Hilar. Jer. Ambr. Juv. Taken from Mark 10:38.
Matthew 20:23. πίεσθε] Elz., Scholz, in opposition to the same witnesses, insert: καὶ (Scholz: ἢ) τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε.
Matthew 20:26. ἔσται ἐν ὑμῖν] for ἔσται, Lachm. has ἐστίν, following B D Z, Cant. Sahid. Correctly; the reading of the Received text is an alteration to suit what follows in this and the 27th verse, where, with Fritzsche, Lachm. Tisch. 8, we ought to read ἔσται instead of ἔστω, in accordance with preponderating evidence; ἔστω (likewise derived from Mark 10:43) is a gloss. But Fritzsche was scarcely warranted in restoring δέ after οὕτως, Matthew 20:26, for it is condemned by decisive evidence, and is a connecting particle borrowed from Mark.
Matthew 20:31. ἔκραζον] Lachm. Tisch. 8 : ἔκραξαν, following B D L Z א, min. Copt. Sahid. A repetition from Matthew 20:30.
Matthew 20:33. ἀνοιχθῶσιν ἡμ. οἱ ὀφθ.] Lachm. Tisch. 8 : ἀνοιγῶσιν οἱ ὀφθ. ἡμ., following B D L Z א, min. Or. Chrys. To be adopted, inasmuch as the first aorist was the more common tense, comp. Matthew 9:30, John 9:10.
Matthew 20:34. ὀφθαλμῶν] B D L Z, min. Or. have ὀμμάτων. So Lachm., Rinck, Tisch. 8. Correctly; the more usual term has been adopted from the context.
Lachm. and Tisch. 8 delete αὐτῶν οἱ ὀφθαλμοί after ἀνέβλεψαν. The words are not found in B D L Z א, min. vss. (also Vulg. It.) and a few Fathers, but they were left out as being superfluous and cumbersome. There was no motive whatever for inserting them.
REMARK.
After Matthew 20:28 there occurs in D (and in codd. of It. with many variations in detail) the following interpolation, apocryphal, no doubt, but akin to Luke 14:8 ff.: ὑμεῖς δὲ ζητεῖτε ἐκ μιχροῦ αὐξῆσαι κ. ἐκ μείζονος ἔλαττον εἶναι. Εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνακλίνεσθε εἰς τοὺς ἐξέχοντας τόπους, μή ποτε ἐνδοξότερός σου ἐπέλθῃ, καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι· ἔτι κάτω χώρει, καὶ καταισχυνθήσῃ. Ἐὰν δὲ ἀναπέσῃς εἰς τὸν ἥττονα τόπον καὶ ἐπέλθῃ σου ἣττων, ἐρεῖ σοι ὁ δειπνοκλήωρ· σύναγε ἔτι ἄνω, καὶ ἔσται σοι τοῦτο χρήσιμον. Comp. Hilar., also Syrcur.
尚無翻譯。
Mt 20:1-16.
葡萄園 作工的 比喻。
這比喻唯馬太所記，與第十九章末了緊密相連，是針對彼得的問題——像他那樣為基督撇下一切的人，將要如何——而說的。其設計是要表明：他們雖要豐富得賞，但在對待在他事工中較後歸正的人和工人方面，仍要維持某種公平。
*1. 因為天國好像家主，*等等——以葡萄園代表為天國培育靈魂、為此所需並所供的培植、以及神在這整件事上所用的心力和勞苦，這種比喻對每個聖經讀者都很熟悉。
(Ps 80:8-16； Isa 5:1-7； Jer 2:21； Lu 20:9-16； Joh 15:1-8)。
在葡萄收成之時，如 WEBSTER 與 WILKINSON 所言，勞力缺乏，主人必須早早上市場以得之。也許福音之工的迫切性、以及工人的相對稀少，也是順便暗示的，
Mt 9:37, 38。
"工人"，如
Mt 9:38，
首先是教會的任職僕人，但其次，在他們之後並與他們並列，是基督的一切僕人，他使他們背負最重的本分，要在他的事工中作工。
因為天國……——「因為」一詞表明，本章原應與前一章相連。這比喻是特意為說明前一章末節那句話而講的：「有許多在前的，將要在後；在後的，將要在前。」這裏的「天國」指教會，或許也包括其現今與將來的狀態。見 Matthew 3:2 的註釋。這比喻與賞賜有關，其大意可以這樣表述：「在我的國裏，就是在我的跟從者中間，賞賜將要賜下，其方式正如某位家主分發工錢一般——叫在後的與在前的同等，在前的反而在後。」
家主——指一家之主，就是掌管家庭事務的人。
他的葡萄園——猶太地有相當大的部分用於栽植葡萄。因此，葡萄園常用來象徵肥沃、耕作良好的地方，進而象徵教會，表明神對它所施予的看顧與栽培。見 Isaiah 5:7 的註釋；並參 Jeremiah 12:10。至於葡萄園的建造方式，見 Matthew 21:33 的註釋。
For the kingdom of heaven is like unto a man - a householder - The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, αμα πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ laborers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o'clock in the morning.
To hire laborers - Some workmen, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.
本章我們看到四件事。一、葡萄園作工之人的比喻，太 20:1-16。二、預言基督即將受苦，太 20:17-19。三、兩個門徒藉著他們的母親所求的，受了責備，太 20:20-28。四、兩個瞎子所求的蒙了應允，他們的眼睛開了，太 20:29-34。