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Matthew Henry's Commentary on the Whole Bible - New Testament

An exposition with practical observations of the Gospel according to St. John

 

Gospel of John Exposition: Index | Introduction to the book of Gospel of John | Gospel of John 1 | Gospel of John 2 | Gospel of John 3 | Gospel of John 4 | Gospel of John 5 | Gospel of John 6 | Gospel of John 7 | Gospel of John 8 | Gospel of John 9 | Gospel of John 10 | Gospel of John 11 | Gospel of John 12 | Gospel of John 13 | Gospel of John 14 | Gospel of John 15 | Gospel of John 16 | Gospel of John 17 | Gospel of John 18 | Gospel of John 19 | Gospel of John 20 | Gospel of John 21

Gospel of John full text: Gospel of John 1 | Gospel of John 2 | Gospel of John 3 | Gospel of John 4 | Gospel of John 5 | Gospel of John 6 | Gospel of John 7 | Gospel of John 8 | Gospel of John 9 | Gospel of John 10 | Gospel of John 11 | Gospel of John 12 | Gospel of John 13 | Gospel of John 14 | Gospel of John 15 | Gospel of John 16 | Gospel of John 17 | Gospel of John 18 | Gospel of John 19 | Gospel of John 20 | Gospel of John 21

St-Takla.org Image: Immaculate Conception with Saints: Saint Mary with the Holy Spirit as a dove, with six saints (left to right): Saint John the Evangelist, Saint Philip Benizi de Damiani (1233-1285), Saint Catherine of Alexandria (287-305, kneeling on the left), Saint Margaret the Virgin (Margaret of Antioch, Saint Marina the Great Martyr, 289-304, kneeling on the right), Saint Antoninus of Florence (1389-1459) and Saint Peter the Apostle). Painting by Piero di Cosimo (between 1485-1505), oil on panel, 206×172 cm (81×68 in) - Uffizi Gallery (Galleria degli Uffizi), Florence (Firenze), Italy. It was established in 1581. - Photograph by Michael Ghaly for St-Takla.org, October 1, 2014. صورة في موقع الأنبا تكلا: أيقونة الحبل المقدس مع القديسين: القديسة مريم العذراء مع الروح القدس في شكل حمامة، وستة قديسين (من اليسار لليمين): القديس يوحنا الإنجيلي، القديس فيليب بينيزي دي دامياني (1233-1285)، القديسة كاترين الإسكندرانية (287-305، تركع على اليسار)، القديسة مرجريت العذراء (الشهيدة مارينا الأنطاكية، 289-304، تركع على اليمين)، القديس أنطونيوس من فلورنسا، القديس الشهيد ماربطرس الرسول. اللوحة رسم الفنان بييرو دي كوزيمو (في الفترة ما بين 1485-1505)، زيت على لوح بمقاس 206×172 سم. - صور متحف معرض أوفيتزي (متحف أوفيزي)، فلورنسا (فيرينزي)، إيطاليا. وقد أنشئ عام 1581 م. - تصوير مايكل غالي لموقع الأنبا تكلاهيمانوت، 1 أكتوبر 2014

St-Takla.org Image: Immaculate Conception with Saints: Saint Mary with the Holy Spirit as a dove, with six saints (left to right): Saint John the Evangelist, Saint Philip Benizi de Damiani (1233-1285), Saint Catherine of Alexandria (287-305, kneeling on the left), Saint Margaret the Virgin (Margaret of Antioch, Saint Marina the Great Martyr, 289-304, kneeling on the right), Saint Antoninus of Florence (1389-1459) and Saint Peter the Apostle). Painting by Piero di Cosimo (between 1485-1505), oil on panel, 206×172 cm (81×68 in) - Uffizi Gallery (Galleria degli Uffizi), Florence (Firenze), Italy. It was established in 1581. - Photograph by Michael Ghaly for St-Takla.org, October 1, 2014.

صورة في موقع الأنبا تكلا: أيقونة الحبل المقدس مع القديسين: القديسة مريم العذراء مع الروح القدس في شكل حمامة، وستة قديسين (من اليسار لليمين): القديس يوحنا الإنجيلي، القديس فيليب بينيزي دي دامياني (1233-1285)، القديسة كاترين الإسكندرانية (287-305، تركع على اليسار)، القديسة مرجريت العذراء (الشهيدة مارينا الأنطاكية، 289-304، تركع على اليمين)، القديس أنطونيوس من فلورنسا، القديس الشهيد ماربطرس الرسول. اللوحة رسم الفنان بييرو دي كوزيمو (في الفترة ما بين 1485-1505)، زيت على لوح بمقاس 206×172 سم. - صور متحف معرض أوفيتزي (متحف أوفيزي)، فلورنسا (فيرينزي)، إيطاليا. وقد أنشئ عام 1581 م. - تصوير مايكل غالي لموقع الأنبا تكلاهيمانوت، 1 أكتوبر 2014

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after, and you can find more about that here on st-takla.org on other commentaries and dictionary entries. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Prov. xxv. 1), and yet far short of what he delivered, 1 Kings iv. 32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luke i. 1; Acts i. 1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb. vi. 1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta somatika—the bodily things of Christ; but John writes of the ta pneumatika—the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

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Other commentaries and interpretations on the Book of Gospel of John:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

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