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
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
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
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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
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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Great multitudes follow Christ, Matthew 8:1. He heals a leper, Matthew 8:2-4. Heals the centurion's servant, Matthew 8:5-13. Heals Peter's wife's mother, Matthew 8:14, Matthew 8:15; and several other diseased persons, Matthew 8:16, Matthew 8:17. Departs from that place, Matthew 8:18. Two persons offer to be his disciples, Matthew 8:19-22. He and his disciples are overtaken with a tempest, which he miraculously stills, Matthew 8:23-27. He cures demoniacs, and the demons which went out enter into a herd of swine, which, rushing into the sea, perish, Matthew 8:28-32. The swine-herds announce the miracle to the Gergesenes, who request Christ to depart from their country, Matthew 8:33, Matthew 8:34.
Ch. Matthew 8:1-4. A Leper is cleansed
St Mark 1:40-44; St Luke 5:12, where the cure is placed in “a certain city.”
CHAPTER 8.
THE HEALING MINISTRY OF JESUS.
These two chapters consist mainly of miracle narratives, the greater number being reports of healing acts performed by Jesus, nine in all, being the second part of the programme sketched in chap. Matthew 4:23-25. These wonderful works are not to be regarded, after the manner of the older apologists, as evidential signs appended to the teaching on the hill to invest it with authority. That teaching needed no external credentials; it spoke for itself then as now. These histories are an integral part of the self-revelation of Jesus by word and deed; they are demonstrations not merely of His power, but above all, of His spirit. Therein lies their chief permanent interest, which is entirely independent of all disputes as to the strictly miraculous character of the events. This collection is not arranged in chronological order. The connection is topical, not temporal.
CHAPTER 8
Matthew 8:1. καταβάντι δὲ αὐτῷ] Lachm. According to Z Codd. of the It. Hil.: καὶ καταβάντος αὐτοῦ, instead of which B C א** Curss. have καταβάντος δὲ αὐτοῦ. A mere correction, like the similarly attested εἰσελθόντος δὲ αὐτοῦ, Matthew 8:5, in Lachm. and Tisch. 8.
Matthew 8:2. ἐλθών] Lachm. and Tisch.: προσελθών, according to B E M Δ א and several Curss. as well as some Verss. and Fathers. Correctly, προς having dropped out owing to the final syllab. of λεπρός.
Matthew 8:3. ὁ Ἰησοῦς] is not found in B C* א, Curss. Verss. Deleted by Lachm. and Tisch. A common supplementary addition, and evidently such in the present instance, from its shifting position, for several authorities have it before ἥψατο.
Matthew 8:5. αὐτῷ] Elz.: τῷ Ἰησοῦ, contrary to decisive authorities.
Matthew 8:8. λόγῳ] Elz.: λόγον, against such decisive authority, that λόγῳ must not be regarded as introduced from Luke 7:7; but λόγον seems to be a correction through ignorance.
Matthew 8:9. After ἐξουσίαν Lachm. has τασσόμενος (B א, 4, 238, 421, Vulg. It. Chrys.); taken from Luke 7:8.
Matthew 8:10. οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον] Lachm.: παρʼ οὐδενὶ ποσαύτην πίστιν ἐν τῷ Ἰσρ. εὗρον, only according to B, Curss. and several Verss. and Fathers. The same reading, though not so well attested, is also found in Luke 7:9. An interpretation in which the meaning of οὐδέ has been missed, and the prefixing of ἐν τῷ Ἰσραήλ misunderstood (comp. Vulg.).
Matthew 8:12. ἐκβληθής.] Tisch. 8 : ἐξελεύσονται, on too slender authority; among the Codd. only א*.
Matthew 8:13. αὐτοῦ] wanting in B א and several Curss. and Verss. and in Basil. Deleted by Lachm. and Tisch. 8. Passed over as unnecessary. For what immediately follows Lachm. reads ἀπὸ τῆς ὥρας ἐχείνης, in accordance with less important authorities (C Δ). In conformity with Matthew 9:22, Matthew 15:28, Matthew 17:18.
Matthew 8:15. αὐτῷ] so also Scholz, Lachm. and Tisch., according to decisive authority. The αὐτοῖς of the Received text, defended by Griesb. and Fritzsche, is taken from Mark 1:31, Luke 4:39.
Matthew 8:18. πολλοὺς ὄχλους] Lachm.: ὄχλον, only according to B, but correct. Matth. would certainly have written ὄχλους πολλούς, as in Matthew 8:1; Matthew 13:2; Matthew 15:30, and all through; for only in Matthew 14:14 does he put πολύς first, where, however, the singul. occurs. Besides, the reading of the Received text might easily be a gloss to strengthen the expression.
Matthew 8:23. τὸ πλοῖον] The article is omitted in B C, Curss. Or., and is deleted by Lachm., but had been left out from not being understood. So also in Matthew 9:1, Matthew 13:2, in which cases it is deleted by Tisch. 8 as well.
Matthew 8:25. οἱ μαθηταί] The Received text inserts αὐτοῦ, which, however, is deleted, in accordance with decisive testimonies. Οἱ μαθηταί is also omitted in B א, Verss. as well as by Jerome, Bede. Bracketed by Lachm., deleted by Tisch. 8. But the omission may be accounted for from the fact that, similarly in the parallels of Mark and Luke, this, the obvious subject, is not expressed.
ἡμᾶς] is wanting in B C א 1, 13, 118, 209. Justly deleted by Fritzsche, Lachm. and Tisch.; for, while there seemed to be no reason why it should have been omitted, the insertion of it, on the other hand, would naturally suggest itself, if it did not happen to be noticed how the mode of expression is suited to the feeling of the passage.
Matthew 8:28. ἐλθόνει αὐτῷ] Lachm. Tisch. 8 : ἐλθόντος αὐτοῦ, according to B C א** and Curss. See Matthew 8:1.
Γερασηνῶν] Fritzsche and Scholz, also Tisch.: Γαδαρἠνῶν, according to B C M Δ, Curss. Syr. utr. Perss. Eus. Epiph.; Elz.: Γεργεσηνῶν, according to C*** E K L S U V X א*. See in general, Orig. iv. p. 140. The reading Γαδαρηνῶν, which Orig. found ἐν ὀλίγοις, has topographical reasons in its favour; Γερασηνῶν, however, is supported by Origen’s statement, that in his time it was the prevailing reading.[429]
Matthew 8:29. σοί] Elz. and Scholz insert Ἰησοῦ, which is not found in B C L א, Curss. Codd. It. Copt. Cypr. Or. Taken from Mark 5:7, Luke 8:28.
Matthew 8:31. ἐπίτρεψον ἡμῖν ἀπελθεῖν] Griesb. Lachm. Tisch.: ἀπόστειλον ἡμᾶς, according to B א, Curss. Syr. and the majority of Verss. Correctly; the reading of the Received text is adopted from Luke 8:32 (where several authorities have ἀπελθεῖν instead of εἰσελθεῖν). Had it been a correction from Mark 5:12, we should have found πέμψον instead of ἀπόστειλον in the present passage.
Matthew 8:32. εἰς τοὺς χοίρους] as Lachm. and Tisch. 8, according to B C* א, Curss. and most Verss. But the Recept. εἰς τὴν ἀγέλην τῶν χοίρων is to be preferred all the more that the adoption of εἰς τοὺς χοίρους, from the parallels in Mark and Luke, was favoured by the greater definiteness of meaning (into the bodies of the swine).
After Ἡ ἈΓΈΛΗ Elz. inserts ΤῶΝ ΧΟΊΡΩΝ. It is wanting, indeed, in B C* M Δ א, Curss. and the majority of Verss., and is deleted by Griesb. Scholz, Lachm. and Tisch. 8. But how easily may it have been omitted as quite unnecessary, owing to the parallels in Mark and Luke! In a case where the meaning was so obvious, there was no motive for inserting it.
[429] Γερας. is still found in the Syr. p. on the margin, Sahid. Sax. It. Vulg. Hilar. Nyss. Ath. Juv. Prud. Adopted by Lachm. For the decision, see exegetical notes.—*א has Γαζαρηνῶν, which is only another way of pronouncing Γαδαρ.; see Grimm on 1Ma 4:15.
尚無翻譯。
Mt 8:1-4.
長大痲瘋的 得醫治。 ( =
Mr 1:40-45； Lu 5:12-16).
這神跡的時間在此似乎定得太明確，使我們不能照馬可和路加所擺放的位置來放它，因為他們的福音書中沒有這樣明確的時間標記。
1. 耶穌下了山，有許多人跟着他。
耶穌下了山——即祂剛從山上下來之時。祂的講論引起了極大的注意，這講論的名聲招聚了大批群眾，他們都確信祂是從神那裏來的。接着，在本章與隨後一章裏，便有一連串與祂的教訓同樣驚人的「神蹟」；這些神蹟趨於毫無疑問地印證了祂的講道所留下的印象——祂是神所差來的。
有許多人跟着祂——指許多曾與祂一同在山上的人，以及許多受那篇講論的名聲吸引而來的其他人。
福音書作者在前幾章給了我們主傳道的樣本之後，如今進而舉出他所行神蹟的幾個實例，這些神蹟證明他是從神那裏來的師尊，並是這患病世界的偉大醫生。在本章我們看到：一、基督潔淨長大痲瘋的，太 8:1-4。二、他醫治癱子和熱病，太 8:5-18。三、他與兩個有意跟從他的人交談，太 8:19-22。四、他斥責風暴，太 8:23-27。五、他趕鬼，太 8:28-34。