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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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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
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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
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Adam Clarke's Commentary and Critical Notes on the Bible
John 17 Introduction
Christ prays the Father to glorify him, John 16:1. In what eternal life consists, John 16:2-3. Shows that he has glorified his Father, by fulfilling his will upon earth, and revealing him to the disciples, John 16:4-8. Prays for them, that they may be preserved in unity and kept from evil, John 16:9-16. Prays for their sanctification, John 16:17-19. Prays also for those who should believe on him through their preaching, that they all might be brought into a state of unity, and finally brought to eternal glory, John 16:20-26.
XVII.
[(3) LOVE MANIFESTED IN HIS INTERCESSORY PRAYER (John 17:1-26). HE PRAYS—
(a)For Himself; the glory of the Son (John 17:1-5);
(b)For the disciples; their union with the Father and the Son (John 17:6-19);
(c)For all believers; their union (John 17:20-21); their communion with the Godhead (John 17:22-24); which results from the revelation to them of the Father (John 17:25-26).]
Chap. 17. The Prayer of the Great High Priest
“The prayer which follows the last discourse as its fit crown and conclusion has been designated by an old tradition the Prayer of the High Priest, now about to take upon Him His office, and to offer atonement for the sins of the people.” S. p. 235. It is unique in the Gospels. The other Evangelists, especially S. Luke, mention the fact of Christ praying (Matthew 14:23; Mark 1:35; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, &c.), and give some words of His prayer at Gethsemane; but here the substance of a long act of devotion is preserved. S. John never mentions the fact of Christ praying, but in John 12:27 he perhaps gives us a few words of prayer, and in John 11:41 a thanksgiving which implies previous prayer. There is an approach to the first portion of this prayer in the thanksgiving in Matthew 11:25-26.
This Oratio Summi Sacerdotis falls naturally into three portions; 1. for Himself (1–5); 2. for the disciples (6–19); 3. for the whole Church (20–26), the last two verses forming a summary, in which the relations of Christ to the Father and to His own, and of His own to both Father and Son are gathered up.
The prayer was spoken aloud (John 17:1), and thus was not only a prayer, but a source of comfort to those who heard it (John 17:13), and by its preservation a means of faith and life to all (John 20:31). No doubt it was spoken in Aramaic, and we have here also, as in the discourses, no means of determining how far the Greek version preserves the very words, how far only the substance of what was spoken. We must take it reverently as it has been given to us, and we shall find abundant reason for believing that on the one hand it quite transcends even the beloved disciple’s powers of invention; on the other that there is nothing in it to make us doubt that this report of it is from his pen. “It is urged that the triumphant elevation of this prayer is inconsistent with the Synoptic account of the Agony. But the liability to fluctuations of feeling and emotion is inherent in humanity, and was assumed with His manhood by Him Who was perfect man.” S. p. 238. “All human experience bears witness in common life to the naturalness of abrupt transitions from joy to sadness in the contemplation of a supreme trial. The absolute insight and foresight of Christ makes such an alternation even more intelligible. He could see, as man cannot do, both the completeness of His triumph and the suffering through which it was to be gained.” W. p. 237. The three characteristics of the Gospel, simplicity, subtlety, and sublimity, reach a climax here. Bengel calls this chapter the simplest in language, the profoundest in meaning, in the whole Bible.
The place where these words were spoken is not stated. If the view taken above (John 14:31) is correct, they were spoken in the upper room, after the company had risen from supper, in the pause before starting for the Mount of Olives (John 18:1). Westcott thinks that “the upper chamber was certainly left after John 14:31,” and that as “it is inconceivable that chap. 17. should have been spoken anywhere except under circumstances suited to its unapproachable solemnity,” these would best be found in the Temple Courts. Here was the great Golden Vine, to suggest the allegory of the Vine (John 16:1-11), and “nowhere could the outlines of the future spiritual Church be more fitly drawn than in the sanctuary of the old Church.” It is perhaps slightly against this attractive suggestion, that surroundings so rich in meaning would probably have been pointed out by a writer so full of feeling for dramatic contrasts and harmonies as the writer of this Divine Epic (comp. John 3:2, John 4:6, John 13:30, John 18:3; John 18:5; John 18:28; John 18:40, John 19:23-27; John 19:31-42).
CHAPTER 17.
The closing prayer of Jesus [“precatio summi saccrdotis,” Chytraeus]. John 17:1-5, with reference to Himself; John 17:6-19, for His disciples; John 17:20-26, for all who should afterwards believe on Him.
Meyer's Critical and Exegetical Commentary on the New Testament
John 17 Introduction
CHAPTER 17
John 17:1. ἐπῇρε] B. C.* D. L. X. א. Curss. Or. Cyr.: ἐπάρας without the following καί. So Lachm. Tisch. A frequently-occurring improvement of the style. In like manner is the reading τελειώσας, John 17:4, instead of ἐτελείωσα. to be regarded.
ἵνα καί] καί is condemned by decisive witnesses.
John 17:3. γινώσκωσι] Tisch.: γινώσκουσιν, following A. D. G. L. Y. Δ. Λ. An error in transcription, instead of which Lachm., following B. C. E. א., has rightly retained the conjunctive.
John 17:4. Between the forms δέδωκα and ἔδωκα, the Codd. in this chap. vacillate in various ways.
John 17:7. ἐστίν] Tisch.: εἰσίν, according to preponderant evidence. The Recepta is an attempted improvement.
John 17:11. Instead of ᾧ Elz. has οὕς, against decisive witnesses. The too weakly attested reading ὅ (D.* U. X.), which is a resolution of the attraction, testifies also in favour of ᾧ.
John 17:12. ἐν τῷ κόσμῳ] after αὐτῶν, is wanting in the majority of witnesses; deleted by Lachm. and Tisch. An addition after John 17:11.
Instead of οὕς, Tisch. has ᾧ, according to B. C.* L. Mechanical repetition from John 17:11.
John 17:16. The position of οὐκ εἰμί after ἐγώ (Lachm. Tisch.) is decisively attested.
John 17:17. After ἀληθεία the Edd., except Lachm., have σου, which must be deleted on the decisive testimony of A. B. C.* D. L. 1, Vulg. It. Goth. Sahid. Cyr. Did. Ambr. Aug. A more definite exegetical definition in accordance with what follows. Bengel aptly remarks in his Appar.: “persaepe veritas apud Joh.… nunquam additur Dei.”
John 17:19. The order ὦσιν καὶ αὐτοί (Lachm. Tisch.) is decisively attested.
John 17:20. Instead of πιστευόντων Elz. has πιστευσόντων, contrary to decisive testimonies.
John 17:21. ἐν ἡμῖν ἕν ὦσιν] B.C.*D. Codd. of It. Sahid. Arm. Ath. Hil. Vig. Tisch. have merely ἐν ἡμῖν ὦσιν. Lachm. has ἕν in brackets. This ἕν is a glossematic addition.
John 17:23. καὶ ἵνα] B. C. D. L. X. Curss. Verss. Fathers have merely ἵνα. καί is rightly deleted by Lachm. and Tisch. An interpolation irrelevant to the connection, made without attending to the construction of John 17:21.
John 17:24. οὕς] B. D. א. Copt. Goth. Vulg. ms.: ὅ. So Tisch. Considering the weighty attestation, and that οὕς very readily suggested itself as an improvement, ὅ must be regarded as the original reading. Comp. on John 17:11.
Noch keine Übersetzung.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 17:1-26.
Joh 17:1-26.
THE INTERCESSORY PRAYER.
(See on
Joh 14:1).
Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter.
1-3. These words spake Jesus, and lifted up his eyes--"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD].
Father, the hour is come--(See on
Joh 13:31, 32).
glorify thy Son--Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
This chapter is a prayer, it is the Lord's prayer, the Lord Christ's prayer. There was one Lord's prayer which he taught us to pray, and did not pray himself, for he needed not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer. Observe, I. The circumstances of the prayer, Joh 17:1. II. The prayer itself. 1. He prays for himself, Joh 17:1-5. 2. He prays for those that are his. And in this see, (1.) The general pleas with which he introduces his petitions for them, Joh 17:6-10. (2.) The particular petitions he puts up for them [1.] That they might be kept, Joh 17:11-16. [2.] That they might be sanctified, Joh 17:17-19. [3.] That they might be united, Joh 17:11,20-23. [4.] That they might be glorified, Joh 17:24-26.