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
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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
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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
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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
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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 parable of the ten virgins, five of whom were wise, and five foolish, Matthew 25:1-12. The necessity of being constantly prepared to appear before God, Matthew 25:13. The parable of the talents, vv. 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, vv. 31-46.
CHAPTER 25.
THREE ESCHATOLOGICAL PARABLES.
These parables (especially the first and third) are appropriately introduced by Mt. at this place, whether actually uttered in immediate connection with the Olivet discourse, or during the Passion week, or otherwise. In his reproduction of the book of Logia, Wendt gives the group of parables inculcating constant preparedness for the Parusia, including the Waiting Servants (Luke 12:35-38); the Thief (Matthew 24:43-44; Luke 12:39-40); the Upper Servant (Matthew 24:45-51; Luke 12:42; Luke 12:48), and the Ten Virgins (Matthew 25:1-12; Luke 13:25), a somewhat earlier place (L. J., i., pp. 118–122).
CHAPTER 25
Matthew 25:1.[19] ἈΠΆΝΤΗΣΙΝ] Lachm. and Tisch. 8 : ὙΠΆΝΤΗΣΙΝ, following B C א, 1, Method. Had this been the original reading, it would also have forced its way into Matthew 25:6, in which latter, however, it is found only in 157, Cyr.
Matthew 25:2. Lachm. and Tisch. 8 : ΠΈΝΤΕ ΔῈ ἘΞ ΑὐΤῶΝ ἮΣΑΝ ΜΩΡΑῚ ΚΑῚ ΠΈΝΤΕ ΦΡΌΝΙΜΟΙ, following B C D L Z א, min. and vss. (also Vulg. It.). Considering what a preponderance of evidence is here, and seeing how ready the transcribers would be to place the wise first in order, the reading of the Received text must be regarded as a subsequent transposition.
Matthew 25:3. For ΑἽΤΙΝΕς there are found the readings (glosses): ΑἹ ΔΈ in Z, Vulg. codd. of the It. Lachm., and ΑἹ ΓΆΡ in B C L א, Tisch. 8; likewise ΑἹ ΟὖΝ in D.
Matthew 25:4. In witnesses of importance ΑὐΤῶΝ is wanting after ἈΓΓΕΊΟΙς, so that, with Lachm. and Tisch. 8, it is to be deleted as a common interpolation.
Matthew 25:6. ἜΡΧΕΤΑΙ] is wanting in such important witnesses (B C* D L Z א, 102, Copt. Sahid. Arpo. Cant. Method. Ephr. Cyr.), and has so much the look of a supplement, that, with Lachm. and Tisch. 8, it should be erased. But the ΑὐΤΟῦ after ἈΠΆΝΤ., which Tisch. 8 deletes, is wanting only in B א, 102, Meth. Cyr.
Matthew 25:7. For ΑὐΤῶΝ it is better, with Lachm. and Tisch., to read ἙΑΥΤῶΝ, following A B L Z א. The reflective force of the pronoun had never been noticed, especially with Matthew 25:4 preceding it, in which verse ἙΑΥΤῶΝ instead of ΑὐΤῶΝ after ΛΑΜΠ. (so Tisch. 8) is supported only by the evidence of B א.
Matthew 25:9. For ΟὐΚ, as in the Received text, there is a preponderance of evidence in favour of reading Οὐ ΜΉ, which Griesb. has recommended, and which Lachm., Tisch. 7, and also Scholz have adopted. The ΜΉ, which Fritzsche and Tisch. 8 have discarded, was omitted from its force not being understood.
ΔΈ after ΠΟΡΕΎΕΣΘΕ (in Elz., Tisch. 7) would be just as apt to be inserted as a connective particle, as it would be ready to be omitted if ΠΟΡΕΎΕΣΘΕ, Κ.Τ.Λ. was taken as the apodosis. Accordingly, the matter must be decided by a preponderance of evidence, and that is in favour of deleting the ΔΈ.
Matthew 25:11. ΚΑῚ ΑἹ] Lachm. has simply ΑἹ, but against decisive evidence; and then think how readily ΚΑΊ might be dropped out between TAI and AI!
Matthew 25:13. After ὭΡΑΝ Elz. inserts ἘΝ ᾟ Ὁ ΥἹῸς ΤΟῦ ἈΝΘΡΏΠΟΥ ἜΡΧΕΤΑΙ, words which, in accordance with a decided preponderance of evidence, are to be regarded as a gloss (Matthew 24:44).
Matthew 25:16. ἘΠΟΊΗΣΕΝ] A** B C D L א** min.: ἘΚΈΡΔΗΣΕΝ. Recommended by Griesb. and Schulz, adopted by Lachm. Gloss derived from what follows.
The omission of the second ΤΆΛΑΝΤΑ by Lachm. is without adequate authority, nor had the transcribers any motive for inserting it; comp. Matthew 25:17.
Matthew 25:17. ΚΑῚ ΑὐΤΌς] is wanting in important witnesses, and is erased by Lachm. and Tisch. 8; but, owing to the circumstance of ὩΣΑΎΤΩς ΚΑΊ having preceded, it may very readily have been left out as superfluous and clumsy.
Matthew 25:18. Lachm. inserts ΤΆΛΑΝΤΟΝ after ἛΝ, only on the authority of A, It.; but ἜΚΡΥΨΕΝ (Lachm. Tisch.) for ἈΠΈΚΡΥΨΕΝ is supported by such a preponderance of evidence that it is unnecessary to regard it as taken from Matthew 25:25.
Matthew 25:19. It is better, with Lachm. and Tisch., to adopt in both cases the order ΠΟΛῪΝ ΧΡΌΝΟΝ and ΛΌΓΟΝ ΜΕΤʼ ΑὐΤῶΝ, in accordance with preponderating evidence.
Matthew 25:20. ἘΠʼ ΑὐΤΟῖς] is omitted by Lachm. and Tisch. 8, both here and in Matthew 25:22, following B D L א, min. and vss., while E G, min. read ἘΝ ΑὐΤΟῖς; but D, Vulg. It. Or. insert ἘΠΕΚΈΡΔΗΣΑ before the ἘΠʼ ΑὐΤΟῖς. Later variants are interpretations of the superfluous (and therefore sometimes omitted) ἘΠʼ ΑὐΤΟῖς
Matthew 25:21. ΔΈ, which Elz. inserts after ἜΦΗ, has been deleted, in accordance with preponderating evidence, as being an interpolation of the connective particle (so also Griesb., Scholz, Fritzsche, Lachm., Tisch.).
Matthew 25:22. ΛΑΒΏΝ] is wanting in A B C L Δ א, min. Syr.utr.; a few min. have ΕἸΛΗΦΏς. Deleted by Lachm. and Tisch. Correctly; a supplement.
Matthew 25:27. For ΤῸ ἈΡΓΎΡ. ΜΟΥ Tisch. 8 reads ΤᾺ ἈΡΓΎΡΙΆ ΜΟΥ, following B א*, Syr.p. Correctly; the plural would be apt to be replaced by the singular (comp. Luke), because it is a question of one talent, and because of the ΤῸ ἘΜΌΝ following.
Matthew 25:29. ἈΠῸ ΔῈ ΤΟῦ] B D L א, min.: ΤΟῦ ΔΈ. Approved by Griesb., adopted by Fritzsche, Lachm., Tisch.; the ordinary reading is by way of helping the construction.
Matthew 25:30. ἘΚΒΆΛΕΤΕ for ἘΚΒΆΛΛΕΤΕ (in Elz.) is confirmed by decisive evidence.
Matthew 25:31. Elz. Scholz insert ἍΓΙΟΙ before ἌΓΓΕΛΟΙ, in opposition to B D L Π* א, min. and many vss. and Fathers. An adjective borrowed from the ordinary ecclesiastical phraseology, and which, though it might readily enough be inserted, would scarcely be likely to be omitted. Comp. Zechariah 14:5.
Matthew 25:40. ΤῶΝ ἈΔΕΛΦῶΝ ΜΟΥ] wanting only in B* and Fathers. Bracketed by Lachm. But comp. Matthew 25:45.
Matthew 25:41. ΟἹ ΚΑΤΗΡΑΜ.] Tisch. 8 has deleted the article, in accordance with B L א, and that correctly; it is taken from Matthew 25:34.
[19] The Codex Alex. (A) joins the list of critical authorities for the first time at ch. 25. It begins at ver. 6 with the word ἑξέρχεσθε.
尚無翻譯。
Mt 25:1-13.
十個 童女的 比喻。
這個比喻和接下去的一個，只在馬太福音中。
1. 那時——即上章末了所提的時候，即主第二次再臨以賞賜他忠心僕人、向不忠的人報應之時。那時
天國好比十個童女，拿着燈，出去迎接新郎——這為比喻提供了鑰匙，其大目的與上一個比喻相同——即說明信心的警醒期待態度，論到這態度，信徒被描寫為"那些等候他的人"
(Heb 9:28)，
並"愛慕他顯現的人"
(2Ti 4:8)。
在上一個比喻中是僕人等候他們不在的主；在此則是陪伴新婦的童女，她們的本分是在夜間拿着燈出去，預備好了當新郎出現時引導新婦到他家裡，與他一同進去赴婚筵。這整個美麗的比喻變化，以全新的角度帶出上一個比喻的教訓。但要注意，正如在婚筵的比喻中
(Lu 14:15-24)，
如此在這裡——新婦在這比喻中根本不出現；童女和新郎帶出一切所要教的教訓：信徒不能同時被表為新婦又為陪嫁的使女，否則就不一致。
那時，天國——見Matthew 3:2註釋。這裡的說法是指祂在審判之日來臨。
好比——或作「就好像」。其意是：「人子再來審判的時候，情形將如婚禮中十個童女所經歷的一樣。」基督來迎接祂的百姓歸祂自己，聖經常以婚娶為喻，教會則被描繪為祂的配偶或新婦。婚姻關係是地上所知最溫柔、最堅固、最親密的關係，因此最恰當地代表信徒與基督的聯合。見Matthew 9:15；John 3:29；Revelation 19:7；Revelation 21:9；Ephesians 5:25-32。
十個童女——這些童女無疑代表教會——教會所以得此名，是因它純潔而聖潔。見2 Corinthians 11:2；Lamentations 1:15；Lamentations 2:13。
拿著燈出去迎接新郎——這種場合所用的「燈」，其實更是「火把」或「火炬」。那是把布條纏繞在鐵片或陶片上製成，有時挖空以盛油，並固定在木柄上。這些火把蘸了油，發出明亮的光。東方的婚「禮」是在極盛大的排場與莊嚴中進行的。婚禮通常在戶外溪畔舉行。新郎新婦都有友人陪伴，由四人或更多人抬轎護送。婚禮之後設有筵席：新婦若是童女，筵席七日；若是寡婦，則三日。筵席設在新婦父親家中。日期滿了，新郎便以極大的威儀與華彩把新婦迎回自己的家。
這是在傍晚或夜間行的，Jeremiah 7:34；Jeremiah 25:10；Jeremiah 33:11。有許多親友陪同；除了從新婦家同來的人之外，還有一隊人從新郎家中出來迎接、歡迎他們。這些大概是新郎的女性親友，出來迎接新郎和他的新伴侶歸家。這比喻中的童女便是這些人。她們既不確知行列何時到來，大概很早便出去，等候看見行列將近的跡象。今日東方的婚禮中，仍保留了許多古代的特殊風俗。一位近代宣教士說：「數年前我所見的一場印度教婚禮中，新郎從遠方而來，新婦住在塞蘭坡（Serampore），新郎要循水路前往。等了兩三個鐘頭，終於在近午夜時分，有人用聖經上的話宣告說：『新郎來了，你們出來迎接他！』於是一切受僱的人立刻點起燈，手裡拿著燈跑去補足自己在行列中的位置。其中有幾人燈已滅了，沒有預備好，但那時再去找已太遲，行列便向新婦的家前進。到了那裡，眾人進入屋前一座張著篷蓋、燈火輝煌的寬大場院，許多身穿盛裝的親友坐在蓆上。新郎由一位友人抱在懷中帶來，安置在眾人當中一個華美的座位上，稍坐片刻便進入屋內，門隨即關閉，並有西帕伊（sepoy）士兵看守。我和其他人向看門的人理論，卻是徒然。我從未像那一刻那樣，深深感受到我們主這個優美的比喻——『門就關了』。」
一位在希臘的美國宣教士的日記，記載了她所出席的一場亞美尼亞婚禮；她在描述了服飾和此前的儀式之後說，夜間十二點正，有幾位隨從喊著說：「新郎來了」；隨即有五六個人動身去迎接他。
新郎——新近娶親的人。
Then shall the kingdom of heaven - The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled Reshith Chocmah, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished; for if thy lamp be gone out, thy oil will profit thee nothing." Our doctors add, in Medrash: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by Kimchi, on Isaiah 65:13. "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (i.e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labor? Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat - let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in Isaiah 65:13.
Virgins - Denoting the purity of the Christian doctrine and character. In this parable, the bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has promised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth; the whole of their sojourning upon earth.
本章接續並結束我們救主在上一章開始的、關於祂第二次降臨和世界末日的講論。這是祂告誡性的臨別講道，正如約翰福音第十四章十五、十六節那段是安慰門徒的講道一樣；在這樣一個充滿試探和患難的世界中，他們兩者都需要。那篇講論的應用是：所以你們要警醒，也要預備。如今為了推進這些嚴肅而令人警醒的告誡，本章記載了三個比喻，其宗旨相同——要激勵我們所有的人，以極度的謹慎和勤勉預備迎接基督的再來；這件事在祂對教會的每一次臨別之言中都有提及，正如祂受死前那次（Joh 14:2）、升天時那次（Ac 1:11），以及聖經正典封閉時那次（Re 22:20）一樣。我們當預備迎接基督再來：I. 好叫我們那時預備好迎接祂；這在十個童女的比喻中說明，Mt 25:1-13。II. 好叫我們那時預備好向祂交帳；這在三個僕人的比喻中說明，Mt 25:14-30。III. 好叫我們那時預備好領受祂最終的判決，並使那判決成為永生；這在對最後審判過程更為清楚的描述中說明，Mt 25:31-46。這些都是令人敬畏思考的事，因為與我們每個人的永恆息息相關。