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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The man who had been diseased thirty-eight years healed on the Sabbath day, John 5:1-9. The Jews cavil, persecute Christ, and seek to kill him, because he had done this cure on the Sabbath, John 5:10-16. Our Lord vindicates his conduct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, vv. 17-39. He reproves the Jews for their obstinacy, John 5:40; hatred to God, John 5:41, John 5:42; pride, John 5:43, John 5:44; and disbelief of their own law, John 5:45-47.
V.
[3. The fuller Revelation, and Growth of Unbelief among the Jews (John 5:1 to John 12:50).
(1)JESUS IS LIFE (Joh 5:1 to Joh 6:71).
(a)This follows from the unity of Son and Father (John 5).
(α)Energy given to strengthen the weak (John 5:1-9).
(β)Persecution by the Jews (John 5:10-18).
(γ)Teaching of Jesus (John 5:19-47):
The Father’s work also the Son’s (John 5:19-20);
The spiritual resurrection and judgment (John 5:21-27);
The physical resurrection and judgment (John 5:28-30);
Witness, and the reason of its rejection (John 5:31-47).]
Chaps. 5–11. The Work among mixed multitudes, chiefly Jews
The Work now becomes a conflict between Christ and “the Jews;” for as Christ reveals Himself more fully, the opposition between Him and the ruling party becomes more intense; and the fuller revelation which excites the hatred of His opponents serves also to sift the disciples; some turn back, others are strengthened in their faith by what they see and hear. The Evangelist from time to time points out the opposite results of Christ’s work: comp. John 6:60-71, John 7:40-52, John 9:13-41, John 10:19; John 10:21; John 10:39-42, John 11:45-57.
Thus far we have had the announcement of the Gospel to the world, and the reception it is destined to meet with, set forth in four typical instances; Nathanael, the guileless Israelite, truly religious according to the light allowed him; Nicodemus, the learned ecclesiastic, skilled in the Scriptures, but ignorant of the first elements of religion; the Samaritan woman, immoral in life and schismatical in religion, but simple in heart and readily convinced; and the royal official, weak in faith, but progressing gradually to a full conviction. But as yet there is little evidence of hostility to Christ, although the Evangelist prepares us for it (John 1:11, John 2:18-20, John 3:18-19; John 3:26, John 4:44). Henceforth, however, hostility to Him is manifested in every chapter of this division. Two elements are placed in the sharpest contrast throughout; the Messiah’s clearer manifestation of His Person and Work, and the growing animosity of ‘the Jews’ in consequence of it. Two miracles form the introduction to two great discourses: two miracles illustrate two discourses. The healing at Bethesda and the feeding of the 5000 lead to discourses in which Christ is set forth as the Source and the Support of Life (5, 6). Then He is set forth as the Source of Truth and Light; and this is illustrated by His giving physical and spiritual sight to the blind (7–9). Finally He is set forth as Love under the figure of the Good Shepherd giving His life for the sheep; and this is illustrated by the raising of Lazarus, a work of love which costs Him His life (10, 11). Thus, of four typical miracles, two form the introduction and two form the sequel to great discourses. The prevailing idea throughout is truth and love provoking contradiction and enmity.
CHAPTER 5
Chap. 5. Christ the Source of Life
In chaps. 5 and 6 the word ‘life’ occurs 18 times; in the rest of the Gospel 18 times.
This chapter falls into two main divisions; (1) The Sign at the Pool of Bethesda and its Sequel (1–16); (2) The Discourse on the Son as the Source of Life (17–47).
CHAPTER 5.
Jesus in Jerusalem manifests Himself as the Life by communicating strength to an impotent man.
CHAPTER 5
John 5:1. ἐορτή] C. E. F. H. L. M. Δ. Π. א. Cursives, Copt. Sahid. Cyr. Theophyl.: ἡ ἑορτή. So Tisch. But the witnesses against the article are still stronger (A. B. D. etc. Or.); and how easily might the insertion have occurred through the ancient explanation of the feast as that of Easter!
John 5:2. ἐπὶ τῇ προβατικῇ] ἐν τ. πρ. is more weakly attested (though sanctioned by A. D. G. L. א.**). Only א.* Cursives, some Verss. and Fathers have simply προβατική. A change following another construction (sheep-pool). Unnecessary, and unsupported on critical grounds, is the conjecture of Gersdorf: ἡ προβατικὴ κολυμβήθρα ἡ λεγομένη Ἐβρ. Βηθ. Tisch. following א.* has τὸ λεγόμενον instead of ἠ ἐπιλεγομένη.
John 5:3. τολύ] wanting in B. C. D. L. א. Cursives, and some verss. Bracketed by Lachmann, deleted by Tisch. A strengtheningaddition that might easily present itself.
The words ἐκδεχομ. τὴν τοῦ ὓδατος κίνησιν, together with the whole of John 5:4, are wanting in B. C.* D. א. 157, 314, Copt. Ms. Sahid. Syrcu. Those words are wanting only in A. L. 18; the fourth verse only in D. 33, Arm. Mss. Codd. It. Aug., Nonnus (who describes the stirring, but does not mention the angel), and is marked as doubtful in other witnesses by an obelus or asterisks. There is, moreover, great variation in particular words. For κατέβαινεν, A. K. Verss. have even ἐλούετο, which Grotius approves. The entire passage from ἐκδεχομ. to the end of John 5:4, though recognised by Tertullian (Origen is silent), is a legendary addition (so also Lücke, Olshausen, Baeumlein, and now even Brückner, reject it), though left in the text by Lachmann in conformity with his principles, but deleted by Tisch.; by de Wette not decidedly rejected; vindicated on various grounds by B. Crusius, Hahn, Theol. N. T. I. 303, Lange, Reuss, and Hengstenberg; left doubtful by Luthardt. Had the passage been genuine, its contents would have led more easily to its being retained than to its being omitted; moreover, the comparatively numerous ἅπαξ λεγόμενα in it make it suspicious, viz. κίνησιν, ταραχή, δήποτε (instead of ᾧ δήποτε Lachmann has οἱῳδηποτοῦν), νόσημα. When it is judged (de Wette) that John would hardly have ended the sentence with ξηρῶν, and then have immediately proceeded with ἦν δέ τις, etc., this is really arbitrary, for we would miss nothing if nothing had been there; ὅταν ταραχθῇ τὸ ὕδωρ, John 5:7, by no means makes a preceding explanation “almost necessary,” but probably states the original form of the popular belief, out of which the legend soon developed itself and found its way into the text. This also against Hofmann, Schriftbeweis, I. 327 f., whose vindication of John 5:4 is approved by Hilgenfeld, Evang. p. 268. Ewald (so also Tholuck and Godet) rejects John 5:4, but defends the words ἐχδεχομένων … κίνησιν in John 5:3 for the sake of John 5:7; Hofmann, in loc., follows an opposite course. But the critical witnesses do not sanction such a separation.
John 5:5. καὶ is wanting in the Elz., and is bracketed by Lachmann, but adopted by Tisch., and this upon preponderating evidence.
ἀσθεν.] B. C.* D. L. א. Cursives, Codd. It. Vulg. Copt. Sahid. Arm. Cyr. Chrys. append αὐτοῦ, which Lachmann puts in brackets, and Tisch. receives. Rightly; between ἀσθενει A and ΤΟΥτον the superfluous ΑΥΤΟΥ might easily escape notice.
John 5:7. For βάλῃ Elz. has βάλλῃ, against decisive evidence.
John 5:8. ἔγειρε] Elz.: ἔγειραι, against the best Codd. See the critical notes on Mark 2:2.
John 5:12. τὸν κράββ. σου is wanting in B. C.* L. א. Sahid. An addition from John 5:8; John 5:11. Deleted by Tisch.
John 5:13. ἰαθείς] Tisch., following D. and Codd. of the It., reads ἀσθενῶν, apparently original, but inappropriate after τῷ τεθεραπευμμένῳ in John 5:10; to be regarded as a subject added to John 5:7, and besides this too weakly supported.
John 5:15. ἀνήγγειλε] C. L. א. Syr. Syrcu. Copt. Cyr. read εἶπεν; D. K U. D. Cursives, Chrys.: ἀπήγγ. The latter reading might easily arise by joining ἀνήγγ. with ἀπῆλθεν; but this makes the testimonies against εἶπεν, which Tisch. adopts, still stronger.
John 5:16. After Ἰουδαῖοι, Elz., Scholz (bracketed by Lachmann), read καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, against decisive witnesses. A supplement borrowed from John 5:18.
John 5:20. Tisch.: θαυμάζετε, which is far too weakly supported by L. א.
John 5:25. ζήσονται] Lachmann and Tisch.: ζήσουσιν, following B. D. L. א. Cursives, Chrys. Rightly; the more usual form crept in.
John 5:30. After με Elz. has πατρὸς, an addition opposed by decisive witnesses.
John 5:32. οἶδα] Tisch. οἴδατε, following only D. א. Codd. It. Syrcu. Arm.
John 5:35. The form ἀγαλλιαθῆναι (Elz., following B.: ἀγαλλιασθῆναι) has preponderating evidence in its favour.
暂无译文。
Joh 5:1-47.
瘫痪者得医治——因所引起的逼迫而发的讲论。
1. 犹太人的一个节期——什么节期？没有别的问题更使福音书的调和者分为不同的看法，而我们主事工的持续时间可以说与此相关。因为如果——如大多数人（直到近年来）所认为的——它是一个逾越节，他的事工就持续了三年半；如果不是，可能少一年。那些对逾越节看法不满意的人，彼此之间对于那是别的什么节期也意见分歧，其中一些最敏锐的人认为没有根据可以断定。按照我们的判断，证据倾向于它是逾越节，但理由无法在此陈述。
福音书中，我们有耶稣「开头一切所行所教训的」之忠实记载（徒 1:1）。这两者交织在一起，因为他所教训的解释了他所行的，他所行的印证了他所教训的。照样，本章之中我们看见一个神迹和一篇讲论。一、神迹是治好一个病了三十八年的软弱之人，并这医治的情境（约 5:1-16）。二、讲论是基督因在安息日治好这人而被当作罪犯起诉时，在公会面前为自己所作的申辩；其中：1. 他宣告自己作为弥赛亚、作 神与人中间之保惠师的权柄（约 5:17-29）。2. 他借父的见证、施洗约翰的见证、他的神迹、以及旧约圣经的见证加以证明，并因犹太人的不信而定他们的罪（约 5:30-47）。