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
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
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
웨슬리안 전권 주석
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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Adam Clarke's Commentary and Critical Notes on the Bible
John 20 Introduction
Mary Magdalene, coming early to the sepulchre, finds it empty, and runs and tells Peter, John 20:1, John 20:2. Peter and John run to the tomb, and find all as Mary had reported, John 20:3-10. Mary sees a vision of angels in the tomb, John 20:11-13. Jesus himself appears to her, and sends her with a message to the disciples, John 20:14-18. He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, John 20:19-23. The determined incredulity of Thomas, John 20:24, John 20:25. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, John 20:26, John 20:27. Thomas is convinced, and makes a noble confession, John 20:28. Our Lord's reflections on his case, John 20:29. Various signs done by Christ, not circumstantially related, John 20:30. Why others are recorded, John 20:31.
All that John relates concerning the resurrection of our Lord he has collected partly from the account given by Mary Magdalene, and partly from his own observations. From Mary he derived the information given, John 20:1, John 20:2, and from John 20:11-18. From his own actual knowledge, what he relates, John 3:3-10, John 3:19-29, and the whole of John 21:1-25. It is supposed that he details the account given by Mary, without altering any circumstance, and without either addition or retrenchment. See Rosenmuller.
XX.
[6. The Climax of Faith. Resurrection and Appearances of Jesus (John 20).
(1)ST. PETER AND ST. JOHN AT THE EMPTY SEPULCHRE. THEY SEE AND BELIEVE (John 20:1-10).
(2)MARY MAGDALENE AT THE SEPULCHRE. THE ANGELS. “RABBONI.” CHANGED CONDITIONS OF LIFE (John 20:11-18).
(3)THE FIRST APPEARANCE TO THE TEN. PEACE TO THEM AND TO THE WORLD (John 20:19-23).
(4)THE APPEARANCE TO THE ELEVEN. “MY LORD AND MY GOD” (John 20:24-29).
(5)CLOSE OF THE ORIGINAL GOSPEL AT THIS HIGHEST REACH OF FAITH. ITS OBJECT; LIFE THROUGH BELIEVING (John 20:30-31).]
We enter now upon the third and last part of the second main division of the Gospel. The Evangelist having set before us the inner Glorification of Christ in His last Discourses (13–17), and His outer Glorification in His Passion and Death (18, 19), now gives us his record of the Resurrection and Threefold Manifestation of Christ (20).
The chapter falls naturally into five sections. 1. The first Evidence of the Resurrection (1–10). 2. The Manifestation to Mary Magdalene (11–18). 3. The Manifestation to the Ten and others (19–23). 4. The Manifestation to S. Thomas and others (24–29). 5. The Conclusion and Purpose of the Gospel (30, 31).
S. John’s Gospel preserves its character to the end. Like the rest of his narrative, the account of the Resurrection is not intended as a complete record;—it is avowedly the very reverse of complete (John 20:30);—but a series of typical scenes selected as embodiments of spiritual truth. Here also, as in the rest of the narrative, we have individual characters marked with singular distinctness. The traits which distinguish S. Peter, S. John, S. Thomas, and the Magdalene in this chapter are both clear in themselves and completely in harmony with what is told of the four elsewhere.
Of the incidents omitted by S. John a good many are given in the other Gospels or by S. Paul: (S. Matthew and S. Mark) the angel’s message to the two Marys and Salome; (S. Matthew and [S. Mark]) the farewell charge and promise; (S. Luke and [S. Mark]) the manifestation to two disciples not Apostles; (S. Matthew) the earthquake, angel’s descent to remove the stone, soldiers’ terror and report to the priests, device of the Sanhedrin, manifestation on the mountain in Galilee (comp. 1 Corinthians 15:6); ([S. Mark]) the reproach for unbelief; (S. Luke) the manifestation to S. Peter (comp. 1 Corinthians 15:5), conversation on the road to Emmaus, proof that He is not a spirit (1co 24:38, 39), manifestation before the Ascension (50, 51; comp. Acts 1:6-9); (S. Paul) manifestations to the Twelve, to S. James, and to S. Paul himself (1 Corinthians 15:6-8).
To these incidents S. John adds, besides the contents of chap. 21, the gift of the power of absolution, and the manifestation on the second Lord’s Day, when S. Thomas was present.
It may be freely admitted that the difficulty of harmonizing the different accounts of the Resurrection is very great. As so often in the Gospel narrative, we have not the knowledge required for piecing together the fragmentary accounts that have been granted to us. To this extent it may be allowed that the evidence for the Resurrection is not what we should antecedently have desired.
But it is no paradox to say that for this very reason, as well as for other reasons, the evidence is sufficient. Impostors would have made the evidence more harmonious. The difficulty arises from independent witnesses telling their own tale, not caring in their consciousness of its truth to make it clearly agree with what had been told elsewhere. The writer of the Fourth Gospel must have known of some, if not all, of the Synoptic accounts; but he writes freely and firmly from his own independent experience and information. All the Gospels agree in the following very important particulars;
1. The Resurrection itself is left undescribed.
2. The manifestations were granted to disciples only, but to disciples wholly unexpectant of a Resurrection.
3. They were received with doubt and hesitation at first.
4. Mere reports were rejected.
5. The manifestations were granted to all kinds of witnesses, both male and female, both individuals and companies.
6. The result was a conviction, which nothing ever shook, that ‘the Lord had risen indeed’ and been present with them.
All four accounts also agree in some of the details;
1. The evidence begins with the visit of women to the sepulchre in the early morning.
2. The first sign was the removal of the stone.
3. Angels were seen before the Lord was seen.
(See Westcott, Speaker’s Commentary, ii. pp. 287, 8.)
CHAPTER 20.
The resurrection and subsequent manifestations.
Meyer's Critical and Exegetical Commentary on the New Testament
John 20 Introduction
CHAPTER 20
John 20:11. τῷ μνημείῳ, instead of the Recepta τὸ μνημεῖον, is decisively attested.
ἔξω] stands in B. O. X. Δ. א.** 1, 33, Verss. Fathers before κλαίουσα, but is wanting in A. א.* Verss. Lachm. It is to be placed before κλαίουσα; so also Tisch. Being unnecessary in itself, it came to be readily passed over, considering the like final vowel of τῷ μνημείῳ ἔξω, and partially again restored in the wrong place.
John 20:14. ταῦτα] Elz.: καὶ ταῦτα, against decisive witnesses (of which L. has ταῦτα δέ).
John 20:16. Ἑβραϊστί] wanting in Elz., and is bracketed by Lachm., but so strongly attested, that it was far more probably passed over as superfluous and self-intelligible, than added to the text.
John 20:17. μου] after the first πατέρα is wanting in B. D. א. Codd. It. Or. (twice as against thrice) Chrys. Epiph. Deleted by Tisch., bracketed by Lachm. Was more readily added from the surrounding context than omitted, hence the omitting witnesses are strong enough for its deletion.
John 20:18. ἀπαγγέλλουσα] Lachm. and Tisch.: ἀγγέλλουσα, according to A. B. J. X. א. Codd. It. Since other important witnesses have ἀναγγέλλ., and copyists were not conversant with the simple form (it is not elsewhere found in the N. T.), ἀγγέλλ. is to be preferred.
John 20:19. συνηγμένοι] after μαθ. is by Lachm. and Tisch. deleted, on decisive testimonies. A more exactly defining gloss.
John 20:21. ὁ Ἰησοῦς] is omitted by Tisch., and, considering the frequency of the addition on sufficient testimonies, justly.
John 20:23. ἀφίενται] Lachm.: ἀφέωνται. The weight of testimony is very much divided; ἀφέωνται, however, was the more readily introduced for the sake of uniformity with κεκράτ., the more familiar it was to copyists from the Synoptics.
John 20:25. Instead of the second τύπον, Lachm. and Tisch. have τόπον. So A. J. Curss. Vulg. Codd. It. Syr. Pers. Or. Hil. Ambr. Aug. Correctly; τύπον came to be mechanically repeated, whilst the design of the different words was left unnoticed.
John 20:28-29. Before ἀπεκρ., Elz. has καί, before Θωμᾶς: ὁ, and before πεπἱστ.: Θωμᾶ. Merely additions contrary to decisive witnesses, as also αὐτοῦ also after μαθητ., John 20:30, is, on important testimonies, to be, with Lachm. and Tisch., deleted.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 20:1-18.
Joh 20:1-18.
MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER.
1, 2. The first day . . . cometh Mary Magdalene early, &c.--(See on
Mr 16:1-4;
and
Mt 28:1, 2).
she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre--Dear disciple! thy dead Lord is to thee "the Lord" still.
This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order, Joh 20:1-10. 2. Two angels appearing to Mary Magdalene at the sepulchre, Joh 20:11-13. 3. Christ himself appearing to her, Joh 20:14-18. II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent, Joh 20:19-25. 2. At another, that day seven-night, when Thomas was with them, Joh 20:26-31. What is related here is mostly what was omitted by the other evangelists.