티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 요한복음 17장
1. 예수께서 이 말씀을 하시고 눈을 들어 하늘을 우러러 가라사대 아버지여 때가 이르렀사오니 아들을 영화롭게 하사 아들로 아버지를 영화롭게 하게 하옵소서
These words spake Jesus , and lifted up his eyes to heaven , and said , Father , the hour is come ; glorify thy Son , that thy Son also may glorify thee :
2. 아버지께서 아들에게 주신 모든 자에게 영생을 주게 하시려고 만민을 다스리는 권세를 아들에게 주셨음이로소이다
As thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him .
3. 영생은 곧 유일하신 참 하나님과 그의 보내신 자 예수 그리스도를 아는 것이니이다
And this is life eternal , that they might know thee the only true God , and Jesus Christ , whom thou hast sent .
4. 아버지께서 내게 하라고 주신 일을 내가 이루어 아버지를 이 세상에서 영화롭게 하였사오니
I have glorified thee on the earth : I have finished the work which thou gavest me to do .
5. 아버지여 창세 전에 내가 아버지와 함께 가졌던 영화로써 지금도 아버지와 함께 나를 영화롭게 하옵소서
And now , O Father , glorify thou me with thine own self with the glory which I had with thee before the world was .
6. 세상 중에서 내게 주신 사람들에게 내가 아버지의 이름을 나타내었나이다 저희는 아버지의 것이었는데 내게 주셨으며 저희는 아버지의 말씀을 지키었나이다
I have manifested thy name unto the men which thou gavest me out of the world : thine they were , and thou gavest them me ; and they have kept thy word .
7. 지금 저희는 아버지께서 내게 주신 것이 다 아버지께로서 온 것인 줄 알았나이다
Now they have known that all things whatsoever thou hast given me are of thee .
8. 나는 아버지께서 내게 주신 말씀들을 저희에게 주었사오며 저희는 이것을 받고 내가 아버지께로부터 나온 줄을 참으로 아오며 아버지께서 나를 보내신 줄도 믿었사옵나이다
For I have given unto them the words which thou gavest me ; and they have received them, and have known surely that I came out from thee , and they have believed that thou didst send me .
9. 내가 저희를 위하여 비옵나니 내가 비옵는 것은 세상을 위함이 아니요 내게 주신 자들을 위함이니이다 저희는 아버지의 것이로소이다
I pray for them : I pray not for the world , but for them which thou hast given me ; for they are thine .
10. 내 것은 다 아버지의 것이요 아버지의 것은 내 것이온데 내가 저희로 말미암아 영광을 받았나이다
And all mine are thine , and thine are mine ; and I am glorified in them .
11. 나는 세상에 더 있지 아니하오나 저희는 세상에 있사옵고 나는 아버지께로 가옵나니 거룩하신 아버지여 내게 주신 아버지의 이름으로 저희를 보전하사 우리와 같이 저희도 하나가 되게 하옵소서
And now I am no more in the world , but these are in the world , and I come to thee . Holy Father , keep through thine own name those whom thou hast given me , that they may be one , as we are.
12. 내가 저희와 함께 있을 때에 내게 주신 아버지의 이름으로 저희를 보전하와 지키었나이다 그 중에 하나도 멸망치 않고 오직 멸망의 자식뿐이오니 이는 성경을 응하게 함이니이다
While I was with them in the world , I kept them in thy name : those that thou gavest me I have kept , and none of them is lost , but the son of perdition ; that the scripture might be fulfilled .
13. 지금 내가 아버지께로 가오니 내가 세상에서 이 말을 하옵는 것은 저희로 내 기쁨을 저희 안에 충만히 가지게 하려 함이니이다
And now come I to thee ; and these things I speak in the world , that they might have my joy fulfilled in themselves .
14. 내가 아버지의 말씀을 저희에게 주었사오매 세상이 저희를 미워하였사오니 이는 내가 세상에 속하지 아니함 같이 저희도 세상에 속하지 아니함을 인함이니이다
I have given them thy word ; and the world hath hated them , because they are not of the world , even as I am not of the world .
15. 내가 비옵는 것은 저희를 세상에서 데려가시기를 위함이 아니요 오직 악에 빠지지 않게 보전하시기를 위함이니이다
I pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evil .
16. 내가 세상에 속하지 아니함 같이 저희도 세상에 속하지 아니하였삽나이다
They are not of the world , even as I am not of the world .
17. 저희를 진리로 거룩하게 하옵소서 아버지의 말씀은 진리니이다
Sanctify them through thy truth : thy word is truth .
18. 아버지께서 나를 세상에 보내신 것 같이 나도 저희를 세상에 보내었고
As thou hast sent me into the world , even so have I also sent them into the world .
19. 또 저희를 위하여 내가 나를 거룩하게 하오니 이는 저희도 진리로 거룩함을 얻게 하려 함이니이다
And for their sakes I sanctify myself , that they also might be sanctified through the truth .
20. 내가 비옵는 것은 이 사람들만 위함이 아니요 또 저희 말을 인하여 나를 믿는 사람들도 위함이니
Neither pray I for these alone , but for them also which shall believe on me through their word ;
21. 아버지께서 내 안에, 내가 아버지 안에 있는 것 같이 저희도 다 하나가 되어 우리 안에 있게 하사 세상으로 아버지께서 나를 보내신 것을 믿게 하옵소서
That they all may be one ; as thou , Father , art in me , and I in thee , that they also may be one in us : that the world may believe that thou hast sent me .
22. 내게 주신 영광을 내가 저희에게 주었사오니 이는 우리가 하나가 된 것 같이 저희도 하나가 되게 하려 함이니이다
And the glory which thou gavest me I have given them ; that they may be one , even as we are one :
23. 곧 내가 저희 안에, 아버지께서 내 안에 계셔 저희로 온전함을 이루어 하나가 되게 하려 함은 아버지께서 나를 보내신 것과 또 나를 사랑하심 같이 저희도 사랑하신 것을 세상으로 알게 하려 함이로소이다
I in them , and thou in me , that they may be made perfect in one ; and that the world may know that thou hast sent me , and hast loved them , as thou hast loved me .
24. 아버지여 내게 주신 자도 나 있는 곳에 나와 함께 있어 아버지께서 창세 전부터 나를 사랑하시므로 내게 주신 나의 영광을 저희로 보게 하시기를 원하옵나이다
Father , I will that they also , whom thou hast given me , be with me where I am ; that they may behold my glory , which thou hast given me : for thou lovedst me before the foundation of the world .
25. 의로우신 아버지여 세상이 아버지를 알지 못하여도 나는 아버지를 알았삽고 저희도 아버지께서 나를 보내신 줄 알았삽나이다
O righteous Father , the world hath not known thee : but I have known thee , and these have known that thou hast sent me .
26. 내가 아버지의 이름을 저희에게 알게 하였고 또 알게 하리니 이는 나를 사랑하신 사랑이 저희 안에 있고 나도 저희 안에 있게 하려 함이니이다
And I have declared unto them thy name , and will declare it: that the love wherewith thou hast loved me may be in them , and I in them .
■ 주석 보기
【요17:1 JFB】요17:1-26. The Intercessory Prayer.
(See on 요14:1). 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 요13:31, 32).
glorify thy Son—Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
【요17:1 CWC】[THE INTERCESSORY PRAYER]
1. This chapter because of its subject, and its great preciousness is worthy to stand out by itself. Bernard divides the prayer into three great parts and a sequel: (1) for His work and glory, 1-5; (2) for the disciples, 6-19; (3) for all believers, 20-24; (4) the sequel, 25, 26. The first and second part he subdivides again into two sections, 1-3, and 4, 5, and 6-10 and 11-19 respectively. The third into three. 29-23, 23, 24.
2. The Scofield Bible divides it into seven petitions: (1) that Jesus may be glorified as the Son who has glorified the Father; (2) for restoration to the eternal glory, 5; (3), for the safety of believers from the world, verse 11, and from the evil one, verse 15; (4), for the sanctification of believers, 17; (5) for the spiritual unity of believers, 21; (6) that the world may believe, 21; (7) that believers may be with Him in heaven to behold and share His glory, 24. The same source notes the five gifts which Christ bestows on them whom the Father gives Him; Eternal life, 2; the Father's Name, 6:26; the Father's words, 8:14; His own joy, 13; His own glory, 22.
3. We have here the only long prayer of our Lord which the Holy Spirit has thought good to record for our learning. And how wonderful it is when we think of the One Who prayed it! One Person of the adorable Trinity praying to another Person of the Trinity! Or when we think of the occasion on which it was prayed, the night in which He was betrayed! Or those for whom it was prayed, disciples soon to forsake Him and flee, and other believers like ourselves, so unworthy of it all, or finally, when we think of its terms, the character of its petitions. Wonderful indeed! Perhaps it was prayed in the room where the Lord's supper was instituted, but from the closing words of chapter 14 it seems likely to have been uttered in some quiet place outside the walls, and before the crossing of the brook Cedron (18:1).
4. Among the utterances, we note especially the last clause of verse 1, which proves, inferentially, the equality of Christ with God. Then verse 3 as a description of saved souls. Of course, head knowledge is not here meant, but that to which we have been renewed by the Holy Spirit through faith in Christ (골3:10). God known out of Christ is a consuming fire. A question of grave importance arises at verse 12. The "but" in this case is not exceptive but adversative as Bishop Ryle thinks. It does not mean that Judas was once a true believer who became lost, but should be read: "Those to whom Thou gavest Me I have kept, and out of them not one is lost. But there is one soul that is lost, even Judas, the son of perdition." This view is confirmed in 요18:9, where no hint is given of any exception having been made by our Lord in the previous instance, when John of course, heard Him speak. Verse 17 seems to us next in importance. Sanctification there is in the experimental sense. Saints are sanctified the moment they accept Christ in that they are then set apart for God, but after that they are expected to become sanctified in that their life and conduct are to measure up to their position. In this verse we see such sanctification to be an obligation; and also that it is the work of God in us. He must do the sanctifying; and yet there is an instrument or means to be used to that end, even His Word of truth. Without a knowledge of God's Word in us the Holy Spirit has nothing on which He can work so to speak, hence the primary importance of Bible reading and study.
Verse 19, in this connection must not be misunderstood. Christ Himself required no sanctification in the sense of experience or growth. He was always perfect and without sin. The word in this case is the same as "consecrate" or "set apart." He offered Himself to God as a sacrifice in other words, that His people might be both justified and sanctified. To pause next at verses 21-23, the unity of believers there sought is not that of any visible church or denomination, but that of the church considered as the body of which He is the Head, and which was effected potentially on the day of Pentecost (행2:1-4; 고전12:13; 엡4:1-6). We express this unity not in forms of worship, discipline or government, but in oneness of will, heart, doctrine and conduct.
【요17:1 MHCC】Our Lord prayed as a man, and as the Mediator of his people; yet he spoke with majesty and authority, as one with and equal to the Father. Eternal life could not be given to believers, unless Christ, their Surety, both glorified the Father, and was glorified of him. This is the sinner's way to eternal life, and when this knowledge shall be made perfect, holiness and happiness will be fully enjoyed. The holiness and happiness of the redeemed, are especially that glory of Christ, and of his Father, which was the joy set before him, for which he endured the cross and despised the shame; this glory was the end of the sorrow of his soul, and in obtaining it he was fully satisfied. Thus we are taught that our glorifying God is needed as an evidence of our interest in Christ, through whom eternal life is God's free gift.
【요17:2 JFB】2. given—gavest
him power over all flesh—(See on 마11:27; 마28:18-20).
give eternal life to as many as, &c.—literally, "to all that which thou hast given him." (See on 요6:37-40).
【요17:3 JFB】3. this is—that.
life eternal, that they might—may.
know, &c.—This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ (욥22:21).
thee, the only true God—the sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.
and Jesus Christ whom thou hast sent—This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification—"Jesus," because He "saves His people from their sins"; "Christ," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on 마1:16); "Whom Thou hast sent," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [Alford].
【요17:4 JFB】4, 5. I have glorified thee on the earth—rather, "I glorified" (for the thing is conceived as now past).
I have finished—I finished.
the work which thou gavest me to do—It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (요17:12, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."
【요17:5 JFB】5. And now—in return.
glorify thou me—The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.
with the glory which I had with thee before the world was—when "in the beginning the Word was with God" (요1:1), "the only-begotten Son in the bosom of the Father" (요1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished—not, however, simply as before, but now in our nature.
【요17:6 JFB】6-8. From praying for Himself He now comes to pray for His disciples.
I have manifested—I manifested.
thy name—His whole character towards mankind.
to the men thou gavest me out of the world—(See on 요6:37-40).
【요17:6 MHCC】Christ prays for those that are his. Thou gavest them me, as sheep to the shepherd, to be kept; as a patient to the physician, to be cured; as children to a tutor, to be taught: thus he will deliver up his charge. It is a great satisfaction to us, in our reliance upon Christ, that he, all he is and has, and all he said and did, all he is doing and will do, are of God. Christ offered this prayer for his people alone as believers; not for the world at large. Yet no one who desires to come to the Father, and is conscious that he is unworthy to come in his own name, need be discouraged by the Saviour's declaration, for he is both able and willing to save to the uttermost, all that come unto God by him. Earnest convictions and desires, are hopeful tokens of a work already wrought in a man; they begin to evidence that he has been chosen unto salvation, through sanctification of the Spirit and belief of the truth. They are thine; wilt thou not provide for thine own? Wilt thou not secure them? Observe the foundation on which this plea is grounded, All mine are thine, and thine are mine. This speaks the Father and Son to be one. All mine are thine. The Son owns none for his, that are not devoted to the service of the Father.
【요17:8 JFB】8. they … have known surely that I came out from thee—(See on 요16:29; 요16:31).
【요17:9 JFB】9-14. I pray for them—not as individuals merely, but as representatives of all such in every succeeding age (see on 요17:20).
not for the world—for they had been given Him "out of the world" (요17:6), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.
【요17:10 JFB】10. all mine are thine, and thine are mine—literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on 요6:37-40). Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on 요17:5).
【요17:11 JFB】11. I am no more in the world—(See on 요17:4).
but these are in the world—that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.
Holy Father—an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.
keep through thine own name—rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.
that they may be one—(See on 요17:21).
【요17:11 MHCC】Christ does not pray that they might be rich and great in the world, but that they might be kept from sin, strengthened for their duty, and brought safe to heaven. The prosperity of the soul is the best prosperity. He pleaded with his holy Father, that he would keep them by his power and for his glory, that they might be united in affection and labours, even according to the union of the Father and the Son. He did not pray that his disciples should be removed out of the world, that they might escape the rage of men, for they had a great work to do for the glory of God, and the benefit of mankind. But he prayed that the Father would keep them from the evil, from being corrupted by the world, the remains of sin in their hearts, and from the power and craft of Satan. So that they might pass through the world as through an enemy's country, as he had done. They are not left here to pursue the same objects as the men around them, but to glorify God, and to serve their generation. The Spirit of God in true Christians is opposed to the spirit of the world.
【요17:12 JFB】12. I kept—guarded.
them in thy name—acting as Thy Representative on earth.
none of them is lost, but the son of perdition—It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary (요13:18) [Webster and Wilkinson]. It is just as in Lu 4:26, 27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language—the same as here—might seem to express it.
son of perdition—doomed to it (살후2:3; 막14:21).
【요17:13 JFB】13. I speak in the world, that they might have my joy fulfilled in themselves—that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,
【요17:15 JFB】15-19. I pray not that thou shouldest take them out of the world—for that, though it would secure their own safety, would leave the world unblessed by their testimony.
but … keep them from the evil—all evil in and of the world.
【요17:16 JFB】16. They are not of the world, even as I am not of the world—(See 요15:18, 19). This is reiterated here, to pave the way for the prayer which follows.
【요17:17 JFB】17. Sanctify them—As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.
through—in.
thy truth—God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.
thy word is truth—(Compare 요15:3; 골1:5; 엡1:13).
【요17:17 MHCC】Christ next prayed for the disciples, that they might not only be kept from evil, but made good. It is the prayer of Jesus for all that are his, that they may be made holy. Even disciples must pray for sanctifying grace. The means of giving this grace is, “through thy truth, thy word is truth.” Sanctify them, set them apart for thyself and thy service. Own them in the office; let thy hand go with them. Jesus entirely devoted himself to his undertaking, and all the parts of it, especially the offering up himself without spot unto God, by the eternal Spirit. The real holiness of all true Christians is the fruit of Christ's death, by which the gift of the Holy Ghost was purchased; he gave himself for his church, to sanctify it. If our views have not this effect on us, they are not Divine truth, or we do not receive them by a living and a working faith, but as mere notions.
【요17:18 JFB】18. As thou hast sent—sentest.
me into the world, even so have I also sent them—sent I also them.
into the world—As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.
【요17:19 JFB】19. And for their sakes I sanctify—consecrate.
myself that they also might—may.
be sanctified—consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [Olshausen].
through—in.
the truth—Though the article is wanting in the original here, we are not to translate, as in the Margin, "truly sanctified"; for the reference seems plainly to be "the truth" mentioned in 요17:17. (See on 요17:17).
【요17:20 JFB】20-23. Neither pray I for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
them also which shall believe—The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
【요17:20 MHCC】Our Lord especially prayed, that all believers might be as one body under one head, animated by one soul, by their union with Christ and the Father in him, through the Holy Spirit dwelling in them. The more they dispute about lesser things, the more they throw doubts upon Christianity. Let us endeavour to keep the unity of the Spirit in the bond of peace, praying that all believers may be more and more united in one mind and one judgment. Thus shall we convince the world of the truth and excellence of our religion, and find more sweet communion with God and his saints.
【요17:21 JFB】21. that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us—The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me—sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world—this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear—the more they can agree even in minor matters—the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures—it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
【요17:22 JFB】22. And the glory which thou gavest—hast given.
me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.
【요17:23 JFB】23. I in them, and thou in me, that they may be made perfect in one—(See on 요17:21).
【요17:24 JFB】24-26. Father, I will—The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
be with me where I am—(See on 요14:3).
that they may behold my glory which thou hast given me—(See on 요17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (요일3:2).
【요17:24 MHCC】Christ, as one with the Father, claimed on behalf of all that had been given to him, and should in due time believe on him, that they should be brought to heaven; and that there the whole company of the redeemed might behold his glory as their beloved Friend and Brother, and therein find happiness. He had declared and would further declare the name or character of God, by his doctrine and his Spirit, that, being one with him, the love of the Father to him might abide with them also. Thus, being joined to Him by one Spirit, they might be filled with all the fulness of God, and enjoy a blessedness of which we can form no right idea in our present state.
【요17:25 JFB】25. O righteous Father, the world hath not known thee—knew thee not.
but I have known thee—knew thee.
and these have known—knew.
that thou hast sent—sentest
me—As before He said "Holy Father," when desiring the display of that perfection on His disciples (요17:11), so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposite classes—"the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.