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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- 21,603 / 22,101
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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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- 144 / 7,385
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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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Jesus passes the brook Cedron, and goes to the garden of Gethsemane, John 18:1. Judas, having betrayed him, comes to the place with a troop of men to take him, John 18:2, John 18:3. Jesus addresses them, and they fall to the ground, John 18:4-6. He addresses them again, and Peter smites Malchus, John 18:7-11. They seize him and lead him away to Caiaphas, John 18:12-14. Peter follows to the palace of the high priest, John 18:15-18. The high priest questions Christ concerning his doctrine, and Jesus answers, and is smitten, John 18:19-23. Peter denies his Lord twice, John 18:24-27. Jesus is led to the judgment hall, and Pilate and the Jews converse about him, John 18:28-32. Pilate converses with Jesus, who informs him of the spiritual nature of his kingdom, John 18:33-37. Pilate returns to the Jews, and declares Christ to be innocent, John 18:38. He seeks to discharge him, and the Jews clamor for his condemnation, John 18:39, John 18:40.
XVIII.
[5. The Climax of Unbelief. Voluntary Surrender and Crucifixion of Jesus (John 18:1 to John 19:42).
We enter now upon the second part of the second main division of the Gospel. The Evangelist having given us the inner Glorification of Christ in His last Discourses (John 18:13-17), now sets forth His outer Glorification in His Passion and Death (John 18:18-19). This part, like the former (see introduction to chap. 13), may be divided into four. 1. The Betrayal (John 18:1-11); 2. The Jewish Trial (John 18:12-27); 3. The Roman Trial (John 18:28 to John 19:16); 4. The Death and Burial (John 18:17-40).
“We return once more from discourse to narrative, which preponderates in the whole of the remaining portion of the Gospel. Accordingly as we have found hitherto that in the narrative portions the marks of an eye-witness at once begin to multiply, so here especially they occur in such large amount and in such rapid succession that it appears impossible to resist the conviction that from an eye-witness and no one else the account proceeds.” S. p. 239.
Dr Westcott (Speaker’s Commentary, N.T., Vol. ii. p. 249) observes;
“1. It is a superficial and inadequate treatment of his narrative to regard it as a historical supplement of the other narratives, or of the current oral narrative on which they are based.… The record is independent and complete in itself. It is a whole, and like the rest of the Gospel an interpretation of the inner meaning of the history which it contains.
Thus in the history of the Passion three thoughts among others rise into clear prominence:
(1) The voluntariness of Christ’s sufferings; John 18:4; John 18:8; John 18:11; John 18:36; John 19:28; John 19:30.
(2) The fulfilment of a divine plan in Christ’s sufferings; John 18:4; John 18:9; John 18:11; John 19:11; John 19:24; John 19:28; John 19:36-37.
(3) The majesty which shines through Christ’s sufferings; John 18:6; John 18:20-23 (comp. Luke 22:53), 37; John 19:11; John 19:26-27; John 19:30.
The narrative in this sense becomes a commentary on earlier words which point to the end; (1) John 10:17-18; (2) John 13:1; (3) John 13:31.
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In several places the full meaning of S. John’s narrative is first obtained by the help of words or incidents preserved by the synoptists. His narrative assumes facts found in them: e.g. John 18:11; John 18:33; John 18:40, John 19:41.
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The main incidents recorded by more than one of the other Evangelists which are omitted by S. John are: (by all three) the agony, traitor’s kiss, mockery as prophet, council at daybreak, impressment of Simon, reproaches of the spectators, darkness, confession of the centurion; (by S. Matthew and S. Mark) the desertion by all, examination before the Sanhedrin at night, false witness, adjuration, great Confession, mockery after condemnation, cry from Psalms 22, rending of the veil.
Other incidents omitted by S. John are recorded by single Evangelists: (S. Matthew) power over the hosts of heaven, Pilate’s wife’s message, Pilate’s hand-washing, self-condemnation of the Jews, earthquake; (S. Mark) flight of the young man, Pilate’s question as to the death of Christ; (S. Luke) examination before Herod, lamentation of the women, three ‘words’ from the Cross (Luke 23:34; Luke 23:43; Luke 23:46), repentance of one of the robbers.
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The main incidents peculiar to S. John are: the words of power at the arrest, examination before Annas, first conference of the Jews with Pilate and Pilate’s private examination, first mockery and Ecce Homo, Pilate’s maintenance of his words, the last charge (John 19:25-27), the thirst, piercing of the side, ministry of Nicodemus.
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In the narrative of incidents recorded elsewhere S. John constantly adds details, often minute and yet most significant: e.g. John 18:1-2; John 18:10-12; John 18:15-16; John 18:26; John 18:28, John 19:14; John 19:17; John 19:41. See the notes.
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In the midst of great differences of detail the Synoptists and S. John offer many impressive resemblances as to the spirit and character of the proceedings: e.g. (1) the activity of the ‘High Priests’ (i.e. the Sadducaean hierarchy) as distinguished from the Pharisees; (2) the course of the accusation—civil charge, religious charge, personal influence; (3) the silence of the Lord in His public accusations, with the significant exception, Matthew 26:64; (4) the tone of mockery; (5) the character of Pilate.”
CHAPTER 18.
Friedrich Spitta (Zur Geschichte und Litteratur des Urchristentums, i. 157 ff.) believes that the second section of this chapter has been accidentally dislocated, and that its original order was as follows: (1) 12, 13, Jesus is brought: to Annas; (2) 19–23, He is examined before the high priest; (3) 24, 14, He is passed on to Caiaphas; (4) 15–18, 25b–27, the triple denial of Peter; (5) 28, Jesus is sent to the Praetorium.
But this arrangement also has its difficulties. It requires us to suppose that Caiaphas had come to the house of Annas and conducted the examination recorded in 19–23, and that when it is said that Annas sent the prisoner to Caiaphas, after this examination, it is only meant that he sent Him to the house or palace of Caiaphas where the Sanhedrim sat.
CHAPTER 18
John 18:1. The Recepta τῶν κέδρων has the preponderance of testimony, Griesb. Scholz, Lachm., following A. S. Δ. Verss. Hier. Ambr. have τοῦ κεδρών; Tisch., following D. א. 2 Cod. of It. Sah. Copt.: τοῦ κέδρου. The reading τοῦ κεδρών is to be preferred, since we cannot suppose that John somehow connected the name קדרון with κέδρος or κέδριν, as was done in 2 Samuel 15:23 and 1 Kings 15:13, LXX.
John 18:4. ἐξελθὼν εἶπεν] B. C.* D. Curss. Verss. Or. Syr. Chrys. Aug.: ἐξῆλθεν καὶ λέγει. So Lachm. and Tisch. Rightly; the Recepta is an alteration after John 18:1, which was made, because what was intended by ἐξῆλθεν was not distinguished from that expressed by it in John 18:1.
John 18:6. ὅτι] which, though deleted by Lachm. and Tisch., has very important witnesses for and against it; yet how readily would it come to be omitted after John 18:5!
John 18:10. ὠτίον] Tisch.: ὠτάριον, after B. C.* L. X. א., which (comp. also on Mark 14:47) is all the more to be preferred, that the better known ὠτίον is found in Matt.
John 18:11. After μάχαιρ. Elz. has σου, against decisive witnesses, from Matthew 26:52.
John 18:13. αὐτόν] has against it witnesses of such importance, that Lachm. has bracketed, Tisch. deleted it. But, unnecessary in itself, how readily might it be passed over after the similar final sound of the preceding word!
John 18:14. ἀπολέσθαι] Lachm. Tisch.: ἀποθανεῖν. The witnesses are very much divided. ἀποθ. is from John 11:50.
John 18:15. ἄλλος] Elz. Griesb. Scholz, Tisch.: ὁ ἄλλος. The article is wanting in A. B. D. א. Curss., but retains, notwithstanding, a great weight of testimony, and might readily come to be omitted, since it appeared to have no reference here.
John 18:20. Instead of the first ἐλάλησα, λελάληκα (Lachm. Tisch.) is so decisively attested, that the Aor. appears to have been introduced in conformity with the following aorists.
The article before συναγ is decidedly condemned by the evidence (against Elz.).
Instead of the second πάντοτε, Griesb. Lachm. Tisch. have πάντες, which is to be preferred, on account of preponderant testimony, and because πάντοτε might readily be mechanically repeated from the preceding πάντοτε; πάντοθεν (Elz.) rests on conjecture (Beza) and Curss.
John 18:21. ἐπερωτ.; ἐπερώτ.] The simple forms (Lachm. Tisch.) are preponderantly attested. The compound forms were readily introduced through the concurrence of the two E’s (μΕΕρωτ.), in recollection of John 18:7.
John 18:22. Read with Lachm. Tisch., according to B. א. It. Vulg. Cyr. εἷς παρεστ τῶν ὑπ. Various transpositions in the Codd.
John 18:24. After ἀπέστ., Elz. Lachm. Tisch. have οὖν, which has important witnesses for and against it. Since, however, other Codd. read δέ, and several Verss. express καί, any particle is to he regarded as a later connective addition.
The same various connective particles are found inserted in Codd. and Verss., after ἠρνήσατο, John 18:25.
John 18:28. πρωΐ] Elz. Scholz: πρωΐα, against decisive testimony. But how readily might the quite unnecessary ἵνα disappear!
John 18:29. After Πιλάτος Lachm. and Tisch. have ἔξω (B. C.* L. X. א. Curss. Verss.), which other witnesses first place after αὐτούς. This different position, and the importance of the omitting witnesses, show it to be an interpolation, with a view to greater definiteness of designation.
κατά] is deleted by Tisch., according to B. א.* alone. Being unnecessary, it was passed over.
John 18:34. αὐτῷ after ἀπεκρ. in Elz. is decisively condemned by the witnesses.
John 18:37. ἐγώ. ʼΕγώ] The omission of one ἐγώ (Lachm. has bracketed the second, Tisch. has deleted the first) is not sufficiently justified by B. D. L. Y. א. Curss. Verss. Fathers, since the omission was so readily suggested in copying, if the weight of the repeated ἐγώ was not observed.
暂无译文。
Joh 18:1-13.
耶稣被出卖并被捕。
1-3. 过了汲沦溪——耶路撒冷东北方一道又深又暗的峡谷，一条小型的骤雨溪流或冬汛从中流过，夏季时则干涸。
有一个园子——在橄榄山脚下，「名叫客西马尼，就是榨橄榄的意思」
(Mt 26:30, 36)。
到此为止，这位福音书作者所记的基督历史甚少，只是到了足以引出他讲论的地步便止；但如今耶稣必死之时已近，他便十分详细地记载他受苦的情境，其中有些是别人所略的，尤其是他的话。他的跟从者绝非以他的十字架为耻，或设法掩饰；相反，这正是他们最努力以口舌与笔墨所传扬、所夸耀的。本章记下：一、基督在园中如何被捕，并他如何把自己交为囚犯（约 18:1-12）。二、他在大祭司院中如何被虐待，以及彼得同时如何否认他（约 18:13-27）。三、他在彼拉多面前如何被起诉、受审讯，并如何与巴拉巴同被列在百姓的拣选中，却失去了百姓的恩宠（约 18:28-40）。