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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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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
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
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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
평이 절별 신약 해설 (일반신자·모바일)
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Christ warns his disciples, and foretells the persecutions they should receive from the Jews, John 16:1-4. Foretells his death, and promises them the Comforter, John 16:5-7. Points out his operations among the Jews, and in the world, John 16:8-11. His peculiar influences on the souls of the disciples, John 16:12-15. Speaks figuratively of his death and resurrection, at which his disciples are puzzled, John 16:16-18. He explains and illustrates the whole by a similitude, John 16:19-22. Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, John 16:23-28. The disciples clearly comprehend his meaning and express their strong faith in him, John 16:29, John 16:30. He again foretells their persecution, and promises them his peace and support, John 16:31-33.
XVI.
[(2) THE LAST WORDS OF DEEPEST MEANING TO THE FAITHFUL FEW (continued).
(f)Their relation to the world and the promise of the Paraclete explained more fully (John 16:1-33).
(α)Though the world will hate them, it is still expedient that He should depart from them (John 16:1-7)
(β)The coming of the Paraclete and His office (John 16:8-15);
(γ)His own departure and return. Their sorrow the birth-pangs of joy (John 16:16-24);
(δ)He promises a full revelation of the Father (John 16:25-28).
(ε)Their faith is now weak, though they think it strong (John 16:29-32); their future shall be one of tribulation, but He has overcome the world (John 16:33).]
We are still in the first part of the second main division of the Gospel, the inner Glorification of Christ in His last discourses (13–17). We now enter upon the third division of this first part (see introductory note to chap. 13).
The Promise of the Paraclete and of Christ’s Return
As has been remarked already, the subjects are not kept distinct; they cross and interlace, like the strands in a rope. But the following divisions may conduce to clearness; 1. The World and the Paraclete (John 16:1-11); 2. The Disciples and the Paraclete (John 16:12-15); The Sorrow of Christ s Departure turned into Joy by His Return (John 16:16-24); 4. Summary and Conclusion of the Discourses (John 16:25-33).
CHAPTER 16
John 16:3. After ποιήσ. Elz. has ὑμῖν, against decisive testimony.
John 16:4. ἡ ὤρα] Lachm.: ἡ ὤρα αὐτῶν, according to A. B., a few Cursives, Syr.; also L., Cursives, Vulg. It. Arr. Cypr. Aug., who, however, omit the αὐτῶν that follows. This betrays an already ancient variation in the position of the αὐτῶν, which was only at one time original, which, placed before μνημον., was readily drawn to ὥρα, and then also again restored after μνημον. D. 68, Arm. have no αὐτῶν at all, which is explained from its original position after μνημον., in which it appeared superfluous.
John 16:7. ἐὰν γὰρ ἐγώ] ἐγώ, which is wanting in Elz. Tisch., has important testimony against (B.D. L. א.) and for it (A. E. G. H. K. M. U. Δ. Λ.). It was, however, because unnecessary, and also as not standing in opposition, more readily passed over than added.
John 16:13. εἰς πᾶσαν τὴν ἀλήθειαν] Lachm.: εἰς τὴν ἀλήθ. πᾶσαν (A. B. Y. Or. Eus.); Tisch.: ἐν τῇ ἀληθείᾳ πάσῃ (D. L. א. Cursives, Verss. Fathers). The reading of Lachm. has stronger attestation, and is, in respect of the position of the words, supported by the reading of Tisch., which latter may have arisen through a comparison of the construction of ὁδηγ. with ἐν in the LXX. (Psalm 86:10; Psalm 119:35, et al.; Sap. John 9:11, John 10:17).
John 16:15. λαμβάνει] Elz.: λήψεται, against decisive testimony; from John 16:14.
John 16:16. οὐ] B. D. L. Λ. א. Curss. Verss. (including Vulg. It.) Or. et al.: οὐκέτι. Recommended by Griesb., adopted by Lachm. and Tisch. An interpretation in conformity with John 16:10; John 14:19.
ὅτι ὑπάγω πρὸς τ. πατ.] is wanting in B. D. L. Copt. Sahid. Cant. 16 :Verc. Corb. Bracketed by Lachm., deleted by Tisch. An addition from John 16:17, whence also the ἐγώ in Elz. after ὅτι,—which ἐγώ, however, is in John 16:17, with Lachm. and Tisch., to be deleted, in conformity with A. B. L. M. Λ. א. Curss. Verss., since it is supported by only very weak testimony in the above addition in John 16:16.
John 16:19. After ἔγνω, Elz. Lachm. have οὖν. A connective addition, instead of which δέ is also found.
John 16:20. The second δέ has been justly deleted by Lachm. and Tisch. in conformity with B. D. Λ. א. 1, It. Copt. Arm. Syr. Goth. Cypr. It was added in mechanical repetition of the antithesis.
John 16:22. The order νῦν μὲν οὖν λύπ. ἔχ. is, with Tisch., to be preferred on preponderating testimony. But instead of ἔχετε, read with Lachm. ἔξετε, after A. D. L. Curss. Verss. Fathers; the present was mechanically introduced after ἔχει, John 16:21, and on occasion of the νῦν.
αἴρει] Lachm.: ἀρεῖ, according to B. D.* Γ. Vulg. Codd. It. Cypr. Hil. Explanatory alteration in accordance with the preceding futures.
John 16:23. ὅτι ὅσα ἄν] Many variations. As original appears the reading in A., ὅ τι ἄν (so Lachm. in the margin), in connection with which copyists were induced, through the preceding λέγω ὑμῖν, to take OTI (differently from John 14:13) recitatively, which thus led to the readings ἄν τι (so Lachm. and Tisch., comp. John 20:23), ἐάν τι, ὅσα ἄν, and thus the ὅτι, which had now become superfluous, disappeared in many copies (not א., which has ὅτι ὃ ἄν).
ἐν τῷ ὀνόμ. μου] is placed by Tisch. after δώσει ὑμε͂ν, in conformity with B. C.* L. X. Y. Δ. א. Sahid. Or. Cyr. Rightly; the ordinary position after πατέρα is determined by John 14:13, John 15:16, and appeared to be required by John 16:24.
John 16:25. Before ἔρχεται, Elz. and Lachm. (the latter in brackets) have ἀλλʼ, contrary to important testimony. A connective addition.
Instead of ἀναγγελῶ, ἀπαγγελῶ is, with Lachm. and Tisch., to be adopted on decisive testimony. The former flowed from John 16:13-15.
John 16:27. θεοῦ] B. C.* D. L. X. א.** Verss. Cyr. Did.: πατρός. A gloss by way of more precise definition (Verss. have: a deo patre).
John 16:28. παρά] Lachm. and Tisch.: ἐκ, which is sufficiently attested by B. C.* L. X. Copt. Epiph. Hil. (in D. is wanting ἐξῆλθον … πατρός), and, in conformity with what immediately precedes, was dislodged by παρά.
John 16:29. παῤῥησ.] Lachm. and Tisch.: ἐν παῤῥησ., in conformity with B. C. D. א. Rightly; ἐν, because unnecessary, after John 16:25, came to be dropped, and the more readily after ΝΥΝ.
John 16:32. νῦν] is, in conformity with decisive testimony, with Lachm. and Tisch., to be deleted.
John 16:33. ἔχετε] So also Tisch. But Elz. Lachm.: ἕξετε only, after D. Verss. (including Vulg. It.) and Fathers. The present is so decisively attested, that the future appears to be simply a closer definition of the meaning (comp. John 16:22).
尚無翻譯。
約16:1-33。
席上的講論結束。
1-5. 這些事我已對你們說了，使你們不至於跌倒——包括剛才所給的警告和鼓勵。
「這些事」——指前兩章所說的話，即應許他們必得神的幫助，並指示他們當盡的本分之路。
「跌倒」——「跌倒」一詞的意義，見 Matthew 5:29 的註釋。它在此與絆跌或仆倒同義——即背道。祂隨即告訴他們（這是祂屢次預先警告過的）：他們將要遭受大逼迫和大試煉。祂自己也快要被死接去。他們要進入一個不友善的世界。這一切事本身就足以大大動搖他們的信心，使他們面臨背道的危險。可比較 Luke 24:21。他們若沒有預先得到警告，若不知道耶穌為何要死，若沒有聖靈幫助的應許來激勵，就必在這些試煉下消沉，丟棄祂和祂的事業。由此我們可以學到：
一、基督徒若被撇下單靠自己，就必跌倒沉淪。
二、神預先賜下方法與幫助，使他們持守在當盡本分的路上。
三、聖經的教訓和聖靈的幫助，都是為保守他們不致背道而賜的。
四、耶穌預先看明使徒的一切危險、知道他們的一切仇敵，就先保障了他們的忠誠，並確保他們在信仰上堅持到底。照樣，我們也當確信「祂能保全我所交付祂的，直到那日」，2 Timothy 1:12。
神論到自己曾說了許多榮耀的話，其中一句是：「我使人死，也使人活；我損傷，我也醫治」（申三十二39）。基督在本章對門徒的講論——這是他臨別講章的延續和結尾——也是如此。一、這裏有叫人受傷的話——他告訴門徒他們將要面臨的患難（約十六1-6）。二、這裏有醫治的話——他為扶持他們在那些患難之下所賜的安慰，共有五樣：1. 他要差遣保惠師給他們（約十六7-15）。2. 他要在復活之後再次探訪他們（約十六16-22）。3. 他要確保他們一切禱告都得着平安的答覆（約十六23-27）。4. 他如今不過是回到父那裏去（約十六28-32）。5. 無論他們在世上遇見甚麼患難，因着他勝過世界的功勞，他們必在他裏面得享平安（約十六33）。