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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
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
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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 26:1,2 Christ again foretells his own death.
Matthew 26:3-5 The rulers conspire against him.
Matthew 26:6-13 A woman poureth precious ointment upon his head.
Matthew 26:14-16 Judas bargains to betray him.
Matthew 26:17-25 Christ eateth the passover, and points out the traitor.
Matthew 26:26-30 He institutes his last supper,
Matthew 26:31-35 foretells the desertion of his disciples, and Peter’s
denial of him.
Matthew 26:36-46 His agony and prayer in the garden.
Matthew 26:47-50 He is betrayed and apprehended.
Matthew 26:51-56 One of the servants of the high priest hath his ear
cut off; Jesus forbiddeth opposition.
Matthew 26:57-68 He is carried to Caiaphas, falsely accused, examined,
pronounced guilty, and treated with indignity.
Matthew 26:69-75 Peter’s denial and repentance.
See Poole on "Matthew 26:2".
Verses 1, 2. - Final announcement of the approaching Passion. (Mark 14:1; Luke 22:1.) Verse 1. - When Jesus had finished all these sayings; i.e. those comprised in chs. 22-25. This was the close of his public teaching. The other discourses which are preserved by St. John (John 13:31-17:26) were addressed to the chosen apostles Henceforward the narrative sets him forth as Priest, Victim, Redeemer; and Christ himself now distinctly states the day of his death and the person who was to betray him.
XXVI.
(1) The portion of the Gospel narrative on which we now enter is common, as far as the main facts are concerned, to all the four Gospels, and this gives to every detail in it a special interest. We cannot ignore the fact that it brings with it also some peculiar difficulties. The first three Gospels are in substantial agreement as to the order of the facts and the time at which they occurred. But the fourth, in some respects the fullest and most striking, differs from the Three: (1) in omitting all mention that the Last Supper of our Lord with His disciples was also the Paschal Supper, and at least appearing to imply (John 13:1; John 18:28) that it was before it; (2) in also omitting all record (a) of the institution of the Lord’s Supper as the sign of the New Covenant, and (b) of the agony in Gethsemane; (3) in recording much, both as to our Lord’s acts and words, which the Three do not record. It will be enough to discuss once for all the problems which thus present themselves, and it is believed that the right place for the discussion will be in the Notes on the Gospel which first presents the difficulties. Here, therefore, our work will be confined to the text actually before us, with only such passing references to the narrative of St. John as occasion may require. As far as the variations in the first three Gospels are concerned, they are sufficiently explained by the hypothesis that they had a common origin in a history at first delivered orally, and reduced afterwards to writing, with the diversities which are, in the nature of the case, incident to such a process.
All these sayings.—The words clearly point to the great discourse of Matthew 24, 25. The “disciples” to whom our Lord then spoke of His betrayal and death, may have been either the four who are named in Mark 13:3, or the whole company of the Twelve. In the latter case, we must assume that the rest had joined Him, either during the utterance of the discourse or after it was finished.
Ch. Matthew 26:1-5. Wednesday, Nisan 12. The Approach of the Passover. Jesus again Foretells His Death. The Sanhedrin meet
Mark 14:1-2; Luke 22:1-2.
Cp. John 11:55-57, where we read that “the chief priests and Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.”
That Jesus should be able for so many days to “speak openly in the Temple” and shew Himself to the people without fear of capture is a proof of the deep hold He had taken on the enthusiasm and affection of His fellow-countrymen. The words of St John (quoted above) imply a combination of the priestly and aristocratic party—the Sadducees—with the democratic Pharisees, against the despised Galilæan, and yet it requires treachery of the deepest dye and a deed of darkness to secure Him.
Matthew 26:1-5. Introductory (Mark 14:1-2, Luke 22:1-2).
Matthew 26:1-2 contain a prediction by Jesus two days before Passover of His approaching death; Matthew 26:3-5 a notice of a consultation by the authorities as to how they might compass His death. n the parallels the former item appears as a mere date for the latter, the prediction being eliminated.
Matthew 26:1. πάντας τ. λόγους τούτους, all these sayings, most naturally taken as referring to the contents of chaps. 24, 25, though a backward glance at the whole of Christ’s teaching is conceivable. Yet in case of such a comprehensive retrospect why refer only to words? Why not to both dicta et facta?
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 26:1
Matthew 26:1 f.[21] For this form of transition, by which a marked pause is indicated at the close of a somewhat lengthened discourse, comp. Matthew 7:28, Matthew 11:1, Matthew 13:53, Matthew 19:1.
πάντας] referring back, without any particular object in view (such as to call attention to the fact that our Lord’s functions as a teacher were now ended, Wichelhaus and the earlier expositors), to the preceding discourse, consisting, as it does, of several sections (Matthew 24:4 to Matthew 25:46), not a parallel to LXX. Deuteronomy 31:1 (Delitzsch).
ΜΕΤᾺ ΔΎΟ ἩΜΈΡΑς] after the lapse of two days, i.e. the day after next the Passover commenced. It would therefore be Tuesday, if, as the Synoptists inform us (differently in John, see on John 18:28), the feast began on Thursday evening.
τὸ πάσχα] פֶּסַח, Aram. פַּסְחָא, the passing over (Exodus 12:13), a Mosaic feast, in commemoration of the sparing of the first-born in Egypt, began after sunset on the 14th of Nisan, and lasted till the 21st. On its original meaning as a feast in connection with the consecration of the first-fruits of the spring harvest, see Ewald, Alterth. p. 466 f.; Dillmann in Schenkel’s Lex. IV. p. 387 f.
καὶ ὁ υἱός, κ.τ.λ.] a definite prediction of what was to happen to Him at the Passover, but represented as something already known to the disciples (from Matthew 20:19), and which, though forming part of the contents of οἴδατε, is at the same time introduced by a broken construction (not as dependent on ὍΤΙ), in accordance with the depth of His emotion.
[21] See on ch. 26 f. (Mark 14, Luke 22); Wichelhaus, ausführl. Kommentar über die Gesch. des Leidens J. Chr., Halle 1855; Steinmeyer, d. Leidensgesch. d. Herrn in Bezug auf d. neueste Krit., Berl. 1868.
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And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men:
he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.