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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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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

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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

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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

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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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John Глава 13 서론

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Matthew Henry's Complete Commentary

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Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet, Joh 13:1-17. II. He foretels who should betray him, Joh 13:18-30. III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love, Joh 13:31-35. IV. He foretels Peter's denying him, Joh 13:36-38.

Adam Clarke's Commentary and Critical Notes on the Bible

John 13 Introduction

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Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, vv. 1-17. He tells them that one of themselves will betray him, John 13:18-20. The disciples doubting of whom he spoke, Peter desires John to ask him, John 13:21-25. Jesus shows that it is Judas Iscariot, John 13:26. Satan enters into Judas, and he rises up and leaves the company, John 13:27-30. Christ shows his approaching death, and commands his disciples to love one another, John 13:31-35. Peter, professing strong attachment to Christ, is informed of his denial, John 13:36-38.

Ellicott's Commentary for English Readers

John 13 Introduction

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XIII.

[4. The fuller Revelation, and Growth of Faith among the Disciples (John 13:1 to John 17:26).

Cambridge Bible for Schools and Colleges

John 13 Introduction

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We now enter upon the second main division of the Gospel. The Evangelist has given us thus far a narrative of Christ’s Ministry presented to us in a series of typical scenes (John 1:18 to John 12:50). He goes on to set forth the Issues of Christ’s Ministry (John 13:13-20). The last chapter (John 13:21) forms the Epilogue, balancing the first eighteen verses (John 1:1-18), which form the Prologue.

The second main division of the Gospel, like the first, falls into three parts: 1. the inner Glorification of Christ in His last Discourses (John 13:13-17); 2. the outer Glorification of Christ in His Passion (John 13:18-19); 3. the Victory completed in the Resurrection (John 13:20). These parts will be subdivided as we reach them.

13–17. The inner Glorification of Christ in His last Discourses

  1. His Love in Humiliation (John 13:1-30); 2. His Love in keeping His own (John 13:30 to John 15:27); 3. the Promise of the Paraclete and of Christ’s Return (John 13:16): 4. Christ’s Prayer for Himself, the Apostles, and all Believers (John 13:17).

Chap. John 13:1-30. Love in Humiliation

This section has two parts in strong and dramatic contrast; 1. the washing of the disciples’ feet (1–20); 2. the self-excommunication of the traitor (John 13:21-30).

The Expositor's Greek Testament

John 13 Introduction

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CHAPTER 13.

Here commences the closing part of the gospel. It exhibits the manifestation of Christ’s glory in suffering and death. The first division embraces John 13-17, in which the faith of the believing is confirmed and unbelief [Judas] cast out.

Meyer's Critical and Exegetical Commentary on the New Testament

John 13 Introduction

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CHAPTER 13

John 13:1. ἐλήλυθεν] Lachm. and Tisch.: ἤλθεν, according to preponderating evidence. The perfect arose from John 12:23.

John 13:2. γενομένου] B. L. X. א. Cant. Or.: γινομένου (but Or. has once γενομ.). So Tisch. The aorist was introduced through the non-observance of the point of time, as being the more current form in the narrative.

Ἰούδα Σίμ. Ἰσκ., ἵνα αὐτὸν παραδῷ] B. L. M. X. א. Copt. Arm. Vulg. Codd. It. Or.: ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης. So Lachm. on the margin, and Tisch. (both, however, reading παραδοῖ, according to B. D.* א. only). This reading, considering the important witnesses by which it is attested, is the more to be preferred, as it was very early misunderstood, because it was supposed that the seduction of Judas by the devil was here related (so already Origen). The Recepta is an alteration in consequence of this misunderstanding. The conjunctive form παραδοῖ, however, remains generally doubtful in the N. T.

John 13:3. ὁ Ἰησοῦς] is wanting in B. D. L. X. Cursives, Vulg. It. Or. Bracketed by Lachm., omitted by Tisch. It was mechanically repeated from John 13:1.

John 13:10. The position of the words οὐκ ἔχει χρείαν is decisively attested.

Instead of ἤ, important witnesses have εἰ μή (so Lachm.), which, however, is an attempt at explanation or correction. Tisch. has deleted ἢ τ πόδας, but only after א. Or. one Cod. of It. and Vulg. mss. An old omission, occasioned by the following καθαρ ὅλος.

John 13:12. ἀναπεσών] Lachm.: καὶ ἀναπ. according to A. L. Verss. Chrys. In favour of καί, witness also B. C.* א. Or., which have καί ἀνέπεσεν (so Tisch.). The καί before ἔγαβ. is omitted by Lachm. after A. L. Verss. Since καί before ἀναπ. is in any case decisively accredited; since, further, the witnesses for ἀνέπεσεν are more important than for ἀναπεσών; and since, had ἀναπεσών been the original reading, it would not have been resolved into καὶ ἀνέπεσεν, but into ἀνέπεσεν καί,—we must read with Tisch. καὶ ἀνέπεσεν, so that the apodosis first begins with εἶπεν. This was not observed, and it was made to commence either after πόδας. αὐτῶν (thus arose the reading in Lachm.), or after ἱμάτ αὐτοῦ (hence the Recepta).

John 13:22. οὖν] is wanting in B. C. and certain Verss.; deleted by Tisch. Was easily passed over after the last syllable of ἔβλεπον.

John 13:23. ἐκ τῶν (Elz.: τῶν) is decisively attested.

John 13:24. πυθέσαι, τἰς ἄν εἴη] B. C. L. X. 33. Aeth. 13 :Rd. Vulg. Or.: καὶ λέγει αὐτῷ· εἰπὲ τίς ἐστιν. So Lachm. and Tisch. Rightly: the Recepta is added, as a gloss, after what John does in John 13:25. א. has the gloss alongside of the original reading in the text.

John 13:25. ἐπιπεσών] B. C.* K. L. X. Π.* א.** Cursives, Or.: ἀναπεσών (so Lachm.). But ἐπιπίπτειν does not occur elsewhere in John; and how readily would the familiar expression of lying at table suggest itself to mechanical copyists!

Instead of οὖν, Elz. and Lachm. have δέ. Witnesses are much divided. Originally, no particle at all appears to have been found; so B. C. Or. Griesb.

After ἐχεῖνος, important witnesses (including B. C. L.) have οὕτως, which, however, although defended by Ewald, very readily arose from οὗτος, which was added to ἐκεῖνος in explanation, as it is still found in K. S. U. Λ.

John 13:26. βάψας τὸ ψωμίον ἑπιδώσω] Tisch.: βάψω τ. ψ. καἱ δώσω αὐτῷ, after B. C. L. Copt. Aeth. Or. But ἐπιδιδόναι, which is not elsewhere found in John, does not betray the hand of an interpreter, and therefore the reading of Tisch. is rather to be considered as the usual resolution of the participle, with neglect of the compound.

Instead of βάψας, as above, Lachm. has ἐμβάψ., following A. D. K. Π. Theodoret. Although these witnesses form the preponderance among those which read the participle, yet ἐμβάψ. might be very readily introduced from the parallels, Matthew 26:23, Mark 14:20; and for the originality of the simple form, the weighty witnesses (B. C. L. etc.) who have βάψω (not ἐμβάψω) are accordingly all the more to be taken into account. Therefore, too, below, instead of καὶ ἐμβάψας (so also Lachm.), with B. C. L. X. א. 33. Or. Cyr., βάψας οὖν (so Tisch.) ought to be read (D. has καὶ βάψας).

After ψωμίον, Tisch. has, moreover, λαμβάνει καί, following B. C. L. M. X. א.** Aeth. Or. Rightly: it was, through misapprehension, omitted as irrelevant.

Instead of Ἰσκαριώτῃ, Lachm. should consistently, following B. C. L. M. X. א. Cursives, Codd. It. Or., here also (see on John 6:71) have read Ἰσκαριώτου (as Tisch. has).

John 13:30. Instead of εὐθέως ἐξῆλθ., read with Lachm. and Tisch. ἐξῆλθ. εὐθύς.

John 13:31. After ὄτε, Elz. Lachm. and Tisch. have οὗν; rightly, since B. C. D. L. X. א. Cursives, Verss. Or. Cyr., turn the scale in favour of οὖν, while the omission (Griesb. Scholz) was the more readily suggested, as there was an inclination to begin the new sentence with ἦν δὲ νύξ.

John 13:32. εἰ ὁ θ. ἐδοξ. ἑν αὐτῷ] is rejected by Scholz as “inepta iteratio,” and bracketed by Lachm. The words are wanting in B. C.* D. L. X. π. א.* Cursives, Verss. Tert. Ambr. But the very repetition and the homoeoteleuton would so readily occasion the omission, that these adverse witnesses cannot overthrow the reading.

John 13:33. The order ἐγὼ ὑπάγω (Lachm. Tisch.) is too decisively attested to admit of its being derived from John 8:21.

John 13:36. The order ἀκολ. δἐ ὕστερον (without μοι) is to be adopted, with Lachm. and Tisch; so also in John 13:38, ἀποκρίνεται (instead of ἀπεκρίθη).

John 13:38. The form φωνήσῃ (Lachm. Tisch.) is decisively accredited; and instead of ἀπαρνήσῃ, ἀρνήσῃ is, with Lachm. and Tisch., following B. D. L. X. 1. Or., to be read, in place of which the compound was introduced from Matthew 26:34 and the parallel passages.

The People's New Testament

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John Глава 13 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Joh 13:1-20.

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Joh 13:1-20.

AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON.

1. when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on

Lu 9:31;

Lu 9:51.

having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father"

(Joh 17:11),

that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.