Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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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- 7 / 3,477
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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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그리스도께서 자신을 영화롭게 해 달라고 아버지께 기도하신다. 요한복음 17:1. 영생이 무엇으로 이루어지는지를 밝히신다. 요한복음 17:2-3. 땅에서 아버지의 뜻을 이루고 제자들에게 아버지를 계시함으로써 아버지를 영화롭게 하셨음을 보이신다. 요한복음 17:4-8. 제자들이 하나로 보존되고 악에서 지켜지도록 그들을 위하여 기도하신다. 요한복음 17:9-16. 그들의 성화를 위하여 기도하신다. 요한복음 17:17-19. 또한 그들의 전파를 통해 자신을 믿게 될 사람들을 위하여 기도하시며, 그들 모두가 하나 됨의 상태에 이르고 마침내 영원한 영광에 들어가게 해 달라고 구하신다. 요한복음 17:20-26.
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.
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.
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 17:1-26.
요 17:1-26. 중보 기도. (요 14:1 주석을 보라). 이 기도가 기록되지 않았더라면, 경건한 독자 가운데 누가 이렇게 외치지 않았겠는가. 아, 그분의 과거 사역 전체를 마무리하고 곧 뒤따를 어두운 장면들로 넘어가는 전환점이 된 그 기도를 들을 수 있는 자리에 있었더라면! 그러나 여기 그것이 있다. 그리고 그것을 발하신 입술의 표지가 너무도 분명하여, 우리는 충실한 기록자의 펜에서 읽기보다 그분 자신에게서 듣는 것처럼 느낀다. 1-3. 예수께서 이 말씀을 하시고 눈을 들어--'요한은 여기서처럼 우리 주님의 몸짓이나 시선을 거의 묘사하지 않는다. 그러나 이것은 지워지지 않는 인상을 남긴 사건이었고, 위를 향한 시선을 지나칠 수 없었다' [ALFORD]. 아버지여 때가 이르렀사오니--(요 13:31, 32 주석을 보라). 아들을 영화롭게 하사--그 '때'를 지나가시는 아들을 인정하고 붙들며 통과하게 하심으로 아들에게 영예를 주시라는 뜻이다.
이 장은 하나의 기도이며, 곧 주님의 기도, 주 그리스도의 기도이다. 그분께서 우리에게 가르쳐 주신, 그러나 자신은 드리지 않으신 또 다른 주기도문이 있었으니, 이는 그분께서 죄 사함을 위해 기도하실 필요가 없으셨기 때문이다. 그러나 이 기도는 본래적으로 또 특별히 그분 자신의 것으로서, 중보자로서의 그분께만 합당한 것이며, 그분의 중보 사역의 한 본보기이다. 그러면서도 이 기도는 우리에게 기도에 관한 교훈과 격려를 주는 데에도 유익하다. 다음을 살펴보라. I. 이 기도의 정황(요 17:1). II. 기도 자체. 1. 그분께서 자신을 위해 기도하심(요 17:1-5). 2. 그분께서 자기에게 속한 자들을 위해 기도하심. 그리고 이 안에서 다음을 보라. (1.) 그들을 위한 간구를 시작하시며 내세우시는 일반적인 근거들(요 17:6-10). (2.) 그분께서 그들을 위해 올려 드리시는 구체적인 간구들. [1.] 그들이 지켜지기를(요 17:11-16). [2.] 그들이 성화되기를(요 17:17-19). [3.] 그들이 하나가 되기를(요 17:11,20-23). [4.] 그들이 영화롭게 되기를(요 17:24-26).