1절 카드 ↗
He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a marvelous desire for it, and with the love of it. It is said, indeed, in a few and plain words, that life is manifested; but if we consider how miserable and horrible a condition death is, and also what is the kingdom and the glory of immortality, we shall perceive that there is something here more magnificent than what can be expressed in any words. Then the Apostle’s object, in setting before us the vast good, yea, the chief and only true happiness which God has conferred on us, in his own Son, is to raise our thoughts above; but as the greatness of the subject requires that the truth should be certain, and fully proved, this is what is here much dwelt upon. For these words , What we have seen, what we have heard, what we have looked on, serve to strengthen our faith in the gospel. Nor does he, indeed, without reason, make so many asseverations; for since our salvation depends on the gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said, but a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the Apostle heaps together so many things in confirmation of the gospel. 1 That which was from the beginning As the passage is abrupt and involved, that the sense may be made clearer, the words may be thus arranged; “We announce to you the word of life, which was from the beginning and really testified to us in all manner of ways, that life has been manifested in him;” or, if you prefer, the meaning may be thus given, “What we announce to you respecting the word of life, has been from the beginning, and has been openly shewed to us, that life was manifested in him.” But the words, That which was from the beginning, refer doubtless to the divinity of Christ, for God manifested in the flesh was not from the beginning; but he who always was life and the eternal Word of God, appeared in the fullness of time as man. Again, what follows as to the looking on and the handling of the hands, refers to his human nature. But as the two natures constitute but one person, and Christ is one, because he came forth from the Father that he might put on our flesh, the Apostle rightly declares that he is the same, and had been invisible, and afterwards became visible. (59) Hereby the senseless cavil of Servetus is disproved, that the nature and essence of Deity became one with the flesh, and that thus the Word was transformed into flesh, because the life-giving Word was seen in the flesh. Let us then bear in mind, that this doctrine of the Gospel is here declared, that he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God’s invisible Word, for he does not refer here to the beginning of the world, but ascends much higher. Which we have heard, which we have seen. It was not the hearing of a report, to which little credit is usually given, but John means, that he had faithfully learnt from his Master those things which he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the Church, who has not been the disciple of the Son of God, and rightly instructed in his school, since his authority alone ought to prevail. When he says, we have seen with our eyes , it is no redundancy, but a fuller expression for the sake of amplifying; nay, he was not satisfied with seeing only, but added, which we have looked upon, and our hands have handled By these words he shews that he taught nothing but what had been really made known to him. It may seem, however, that the evidence of the senses little availed on the present subject, for the power of Christ could not be perceived by the eyes nor felt by the hands. To this I answer, that the same thing is said here as in John 1:14 the Gospel of John, “We have seen his glory, the glory as of the only begotten of the Father;” for he was not known as the Son of God by the external form of his body, but because he gave illustrious proofs of his Divine power, so that in him shone forth the majesty of the Father, as in a living and distinct image. As the words are in the plural number, and the subject equally applies to all the apostles, I am disposed to include them, especially as the authority of testimony is what is treated of. But no less frivolous (as I have before said) than impudent is the wickedness of Servetus, who urges these words to prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. It is, therefore, a pure figment. Thus deifying the humanity of Christ, he wholly takes away the reality of his human nature, at the same time denying that Christ is for any other reason called the Son of God, except that he was conceived of his mother by the power of the Holy Spirit, and taking away his own subsistence in God. It hence follows that he was neither God nor man, though he seems to form a confused mass from both. But as the meaning of the Apostle is evident to us, let us pass by that unprincipled man. Of the Word of life The genitive here is used for an adjective, vivifying, or life-giving; for in him, as it is said in the first chapter of John’s Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts, because he has infused life into all creatures, and because he now restores life to us, which had perished, having been extinguished by the sin of Adam. Moreover, the term Word may be explained in two ways, either of Christ, or of the doctrine of the Gospel, for even by this is salvation brought to us. But as its substance is Christ, and as it cont
Pericope (part_of)
- part_of
pericope/per-1jn-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
칼빈은 먼저, 그리스도 안에서 생명이 우리에게 나타났음을 보여준다. 이 생명은 비교할 수 없는 선이므로, 그것을 향한 놀라운 열망과 사랑으로 우리의 모든 능력을 일깨우고 불태워야 한다고 말한다. '생명이 나타났다'는 사실이 간결하고 평이한 말로 선언되었지만, 우리가 죽음의 처참하고 끔찍한 상태를 생각하고, 또 불멸의 나라와 영광이 무엇인지를 헤아린다면, 이 말이 어떤 언어로도 다 표현할 수 없는 무언가를 담고 있음을 알게 될 것이다. 사도의 목적은 하나님께서 자신의 아들 안에서 우리에게 베푸신 무한한 선, 곧 유일하고 참된 행복을 우리 앞에 제시함으로써 우리의 생각을 높이 들어올리는 것이다. 그러나 주제의 위대함은 진리가 확실하고 충분히 증명되어야 함을 요구하기에, 이것이 여기서 많이 강조된다.
'우리가 보고, 우리가 들은 것, 우리가 주목하여 본 것'이라는 표현들은 복음에 대한 우리의 믿음을 강화하기 위한 것이다. 사도가 이토록 많은 확언을 하는 것은 이유가 없지 않다. 우리의 구원이 복음에 달려 있으므로 그 확실성이 무엇보다 필요하다. 믿는다는 것은 가볍게 의견을 형성하거나 단순히 동의하는 것이 아니라, 우리가 충분히 증명된 진리에 기꺼이 서명할 수 있을 만큼 굳고 흔들리지 않는 확신이다.
**처음부터 있었던 것** — 이 구절은 그리스도의 신성을 가리킨다. 육신으로 나타나신 하나님은 처음부터 계신 것이 아니다. 그러나 항상 생명이시고 하나님의 영원한 말씀이신 분은 때가 차매 사람으로 나타나셨다. 이어지는 내용, 즉 눈으로 보고 손으로 만진 것에 관한 말씀은 그분의 인성을 가리킨다. 그러나 두 본성은 하나의 인격을 이루고, 그리스도는 하나이시며, 아버지로부터 나와 우리의 육신을 입으셨으므로, 사도는 그분이 동일하신 분이요, 이전에는 보이지 않으시다가 이후에 보이셨다고 정당하게 선언한다.
이로써 세르베투스의 어리석은 주장, 즉 신성의 본질이 육신과 하나가 되어 말씀이 육신으로 변형되었다는 주장은 논박된다. 생명을 주시는 말씀이 육신 안에서 보였기 때문이라는 것이다. 우리는 복음의 이 교훈을 기억해야 한다. 육신 안에서 자신이 하나님의 아들임을 실제로 증명하신 분, 하나님의 아들로 인정받으신 분은 항상 하나님의 보이지 않는 말씀이셨다. 그분은 여기서 세상의 시작을 말씀하는 것이 아니라 훨씬 더 높은 곳으로 올라가신다.
**우리가 들은 것, 우리가 본 것** — 이것은 소문을 듣는 것이 아니었다. 요한은 자신이 스승으로부터 그가 가르치신 것들을 충실하게 배웠음을 의미한다. 교회에서 적합한 교사가 될 사람은 하나님의 아들의 제자가 되어 그분의 학교에서 올바르게 훈련받은 자이다. 오직 그분의 권위만이 지배해야 하기 때문이다. '우리 눈으로 보았다'는 것은 중복이 아니라, 증폭을 위한 더 충분한 표현이다. 요한은 보는 것만으로 만족하지 않고 '주목하여 본 것, 우리 손이 만진 것'을 덧붙인다. 이 말씀들을 통해 그는 자신이 실제로 알려진 것만을 가르쳤음을 보여준다.
**생명의 말씀에 관하여** — 여기서 속격은 형용사 용법으로 '생명을 주는'을 의미한다. 요한복음 1장에 기록된 것처럼 그분 안에 생명이 있었기 때문이다. 이 구별은 하나님의 아들에게 두 가지 이유로 속한다. 그분은 모든 피조물에 생명을 불어넣으셨고, 이제 아담의 죄로 꺼져버린 생명을 우리에게 회복시켜 주신다. 또한 '말씀'이라는 용어는 그리스도를 가리키거나 복음의 교훈을 가리키는 것으로 두 가지 방식으로 해석될 수 있다. 복음을 통해서도 구원이 우리에게 전달되기 때문이다. 그러나 그 실체는 그리스도이시다.
원주석
- 번역원본
commentary-section/cal-1jn-1-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2 For (or, and ) the life was manifested The copulative is explanatory, as though he had said, “We testify of the vivifying Word, as life has been manifested.” The sense may at the same time be twofold, that Christ, who is life and the fountain of life, has been manifested, or, that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as to the meaning, the two things differ, as cause and effect. When he repeats, We shew , or announce eternal life , he speaks, I have no doubt, of the effect, even that he announces that life is obtained for us in Christ. We hence learn, that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God. Which was with the Father. This is true, not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom: but he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before was hid, diffused itself over all created things. Some manifestation had already been made; the Apostle had another thing in view, that is, that life was then at length manifested in Christ, when he in our flesh completed the work of redemption. For though the fathers were even under the law associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hid from their minds. They depended, then, on the hope of revelation, which at length in due time followed. They could not, indeed, have obtained life, except it was in some way manifested to them; but the difference between us and them is, that we hold him already revealed as it were in our hands, whom they sought obscurely promised to them in types. But the object of the Apostle is, to remove the idea of novelty, which might have lessened the dignity of the Gospel; he therefore says, that life had not now at length began to be, though it had but lately appeared, for it was always with the Father. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**생명이 나타났으니** — 접속사는 설명적으로 쓰였다. 마치 '우리는 생명이 나타났기 때문에 생명을 주는 말씀을 증언한다'고 말하는 것과 같다. 의미는 두 가지가 될 수 있다. 생명이시고 생명의 샘이신 그리스도께서 나타나셨다는 것, 또는 생명이 그리스도 안에서 우리에게 공개적으로 제시되었다는 것이다. 후자는 필연적으로 전자에서 따라 나온다.
그가 다시 '영원한 생명을 전한다'고 말할 때, 이는 효과를 말하는 것, 즉 생명이 그리스도 안에서 우리를 위해 획득되었음을 선포하는 것이다. 이로써 우리는 그리스도가 우리에게 전파될 때 하늘나라가 우리에게 열려, 우리가 죽음에서 살아나 하나님의 생명을 살게 된다는 것을 배운다.
**아버지와 함께 계셨던** — 이것은 세상이 형성된 때부터만이 아니라 영원 전부터 사실이다. 그분은 항상 하나님, 곧 생명의 샘이셨다. 그러나 그분은 세상 창조 이전에는 그 능력을 실제로 행사하지 않으셨다. 그리스도 안에서 생명이 나타난 것은 그분이 우리의 육신을 입고 구속의 사역을 완성하셨을 때이다. 율법 아래 있던 조상들도 같은 생명에 동참하는 자들이었지만, 그들은 아직 나타나지 않은 소망 아래 갇혀 있었다. 그들은 그리스도의 죽음과 부활에서 생명을 구해야 했지만, 그 사건은 그들의 눈으로 보기에 멀 뿐 아니라 마음에서도 숨겨져 있었다. 사도의 목적은 복음의 품위를 떨어뜨렸을 신기함이라는 인상을 제거하는 것이다. 생명이 이제 막 존재하기 시작한 것이 아니라 항상 아버지와 함께 계셨다고 말한다.
원주석
- 번역원본
commentary-section/cal-1jn-1-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3 That which we have seen. He now repeats the third time the words, seen and heard , that nothing might be wanting as to the real certainty of his doctrine. And it ought to be carefully noticed, that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things which they were to declare. He also testifies of the feeling of their heart, for he says that he was moved by no other reason to write except to invite those to whom he was writing to the participation of an inestimable good. It hence appears how much care he had for their salvation; which served not a little to induce them to believe; for extremely ungrateful we must be, if we refuse to hear him who wishes to communicate to us a part of that happiness which he has obtained. He also sets forth the fruit received from the Gospel, even that we are united thereby to God, and to his Son Christ in whom is found the chief good. It was necessary for him to add this second clause, not only that he might represent the doctrine of the Gospel as precious and lovely, but that he might also show that he wished them to be his associates for no other end but to lead them to God, so that they might be all one in him. For the ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils. It is, indeed, as it has been stated, our only true happiness, to be received into God’s favor, so that we may be really united to him in Christ; of which John speaks in John 17:20 . In short, John declares, that as the apostles were adopted by Christ as brethren, that being gathered into one body, they might together be united to God, so he does the same with other colleagues; though many, they are yet made partakers of this holy and blessed union. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**우리가 보고 들은 것** — 그는 교훈의 실제적 확실성에 관해 '보고 듣고'라는 말을 세 번째로 반복한다. 그리스도께서 택하신 복음의 전령들은 선포해야 할 모든 것의 적합하고 충실한 증인들이었음을 주목해야 한다.
그는 또한 마음의 감정을 증언하는데, 글을 쓰는 목적이 받는 사람들을 말할 수 없는 선의 참여에 초대하는 것 외에 다른 이유가 없다고 말한다. 이것은 그가 그들의 구원에 얼마나 관심을 기울였는지를 보여준다. 이것은 그들이 믿도록 하는 데 적지 않게 기여했다. 이미 얻은 행복의 일부를 우리와 나누려는 자의 말을 거부한다면 우리는 극히 배은망덕한 것이다.
그는 또한 복음에서 얻는 열매를 제시한다. 우리가 하나님과 그분의 아들 그리스도와 연합된다는 것이다. 최고의 선이 발견되는 분이 그분이시다. 이 두 번째 절을 더한 것은 복음의 교훈을 소중하고 사랑스럽게 나타내기 위해서만이 아니라, 그가 그들을 동참자로 원하는 목적이 오직 그들을 하나님께로 인도하여 모두 하나님 안에서 하나 되게 하는 것임을 보여주기 위해서이다. 요한은 요한복음 17장 20절에서 이에 대해 말한다.
원주석
- 번역원본
commentary-section/cal-1jn-1-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4 That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. True is that saying, “ Where your treasure is, there will be your heart also.” ( Matthew 6:21 .) Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things. “The Lord is my cup,” says David, “and my heritage; the lines have fallen for me on an excellent lot.” ( Psalms 16:5 .) In the same manner does Paul declare that all things were deemed by him as dung, in comparison with Christ alone. ( Philippians 3:8 .) He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**너희 기쁨이 충만하게 하려 함이라** — '충만한 기쁨'으로 그는 복음을 통해 우리가 얻는 완전하고 완전한 행복을 더 분명하게 표현하며, 동시에 신실한 자들이 모든 감정을 어디에 고정해야 하는지를 상기시킨다. '네 보물 있는 곳에 네 마음도 있으리라'는 말씀이 참되다(마태복음 6:21). 그러므로 하나님과의 교제가 무엇인지를 실제로 깨닫는 자는 그것만으로 만족하고 다른 것들을 향한 욕망으로 더는 타오르지 않을 것이다.
다윗은 "여호와는 나의 잔이요 나의 산업이시라. 내 경계선은 아름다운 곳에 떨어졌다"고 말한다(시편 16:5). 바울도 마찬가지로 그리스도 하나만을 위해 모든 것을 해로 여겼다고 선언한다(빌립보서 3:8). 그러므로 하나님과의 교제 안에서 자신이 행복하다고 여기고 그것만으로 만족하는 자, 그래서 세상 전체보다 그것을 더 높이 평가하여 그것을 위해 다른 모든 것을 버릴 준비가 된 자가 결국 복음에서 진보를 이룬 것이다.
원주석
- 번역원본
commentary-section/cal-1jn-1-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5 This then is the message , or promise . I do not disapprove of the rendering of the old interpreter, “This is the annunciation,” or message ; for though ἐπαγγελία means for the most part a promise, yet, as John speaks here generally of the testimony before mentioned, the context seems to require the other meaning, except you were to give this explanation, “The promise which we bring to you, includes this, or has this condition annexed to it.” Thus, the meaning of the Apostle would become evident to us. (60) For his object here was not to include the whole doctrine of the Gospel, but to shew that if we desire to enjoy Christ and his blessings, it is required of us to be conformed to God in righteousness and holiness. Paul says the same thing in the second chapter of the Epistle to Titus , “Appeared has the saving grace of God to all, that denying ungodliness and worldly lusts, we may live soberly and righteously and holily in this world;” except that here he says metaphorically, that we are to walk in the light, because God is light. But he calls God light , and says that he is in the light ; such expressions are not to be too strictly taken. Why Satan is called the prince of darkness is sufficiently evident. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed; and, secondly, that he makes all things so manifest by his brightness, that he suffers nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said is, that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; and that the fellowship which he mentions, cannot exist except we also become pure and holy. In him is no darkness at all. This mode of speaking is commonly used by John, to amplify what he has affirmed by a contrary negation. Then, the meaning is, that God is such a light, that no darkness belongs to him. It hence follows, that he hates an evil conscience, pollution, and wickedness, and everything that pertains to darkness. (60) Griesbach has substituted ἀγγελία for the word here used, as being most approved; but the other, ἐπαγγελία , has also a similar meaning, announcement, or message, or command, though in the New Testament it is mostly taken in the sense of a promise. — Ed return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**우리가 그에게서 듣고 너희에게 전하는 소식은 이것이니** — 나는 '선포' 또는 '메시지'라는 번역을 배척하지 않는다. 비록 ἐπαγγελία가 대부분 약속을 의미하지만, 요한이 앞서 언급한 증언에 대해 일반적으로 말하고 있으므로, 문맥상 다른 의미가 더 적합해 보인다. 다만 이렇게 설명할 수도 있다. '우리가 너희에게 전하는 약속은 이것을 포함하거나 이 조건이 부가되어 있다.'
사도의 목적은 여기서 복음의 전체 교훈을 담으려는 것이 아니라, 그리스도와 그분의 복을 누리기 원한다면 우리가 의로움과 거룩함으로 하나님을 닮아야 한다는 것을 보여주려는 것이다. 바울도 디도서 2장에서 같은 말을 한다. "모든 사람에게 구원을 주시는 하나님의 은혜가 나타나서 우리를 훈련하여 경건하지 않은 것과 이 세상 욕심을 버리고 신중하고 의롭고 경건하게 살게 한다." 다만 여기서 그는 은유적으로 '빛 안에서 걸으라'고 말하는데, 하나님이 빛이시기 때문이다.
그는 하나님을 '빛'이라 부르며 하나님이 빛 안에 계신다고 말한다. 이런 표현들을 지나치게 엄격하게 받아들이면 안 된다. 사탄을 '어둠의 왕'이라고 부르는 이유는 충분히 분명하다. 그러므로 하나님이 그 반대 편에서 빛의 아버지, 곧 빛이라고 불릴 때, 우리는 첫째로 그분 안에 밝고 순수하고 순결한 것 외에는 아무것도 없음을 이해한다. 둘째로 그분의 밝음이 모든 것을 환하게 비추어 악하거나 뒤틀린 것, 얼룩이나 더러움, 위선이나 속임이 숨어 있지 못하게 하심을 이해한다. 그러므로 요점은, 빛과 어둠 사이에는 연합이 없으므로 우리가 어둠 속에 걷는 한 우리와 하나님 사이에는 분리가 있다는 것이다.
**그 안에는 어둠이 전혀 없느니라** — 이 말투는 요한이 흔히 사용하는 것으로, 자신이 긍정한 것을 반대의 부정으로 증폭시킨다. 의미는 하나님은 어떤 어둠도 그분에게 속하지 않을 정도로 완전한 빛이시라는 것이다. 그러므로 그분은 악한 양심, 더러움, 사악함, 그리고 어둠에 속한 모든 것을 미워하신다는 결론이 따라 나온다.
원주석
- 번역원본
commentary-section/cal-1jn-1-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6 If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, “What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious.” What he adds, and do not the truth , is the same as if he had said, “We do not act truthfully. We do not regard what is true and right.” And this mode of speaking, as I have before observed, is frequently used by him. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**만일 우리가 말하기를** — 이것은 일관성 없는 것들에서 도출된 논증으로, 어둠 속에서 행하는 자들이 하나님으로부터 소외되었다는 결론을 내린다. 그러나 이 교훈은 더 높은 원리, 즉 하나님이 그분의 모든 사람을 거룩하게 하신다는 것에 달려 있다.
그가 주는 것은 단순한 계명이 아니라, 그리스도의 은혜가 어둠을 몰아내고 하나님의 빛을 우리 안에 켜는 목적을 가지고 있음을 보여준다. 마치 이렇게 말하는 것 같다. "하나님이 우리에게 전달하시는 것은 헛된 허구가 아니다. 이 교제의 능력과 효과가 우리의 삶에서 빛나야 하기 때문이다. 그렇지 않으면 복음을 소유하는 것이 속임수이다." '진리를 행하지 아니함이니라'는 말은 '우리는 진실되게 행동하지 않는다. 우리는 참되고 옳은 것을 존중하지 않는다'와 같다.
원주석
- 번역원본
commentary-section/cal-1jn-1-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7 But if we walk in the light. He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life conciliates us to God, as the prior cause; but the Apostle means, that our union with God is made evident by the effect, that is, when his purity shines forth in us. And, doubtless, such is the fact; wherever God comes, all things are so imbued with his holiness, that he washes away all filth; for without him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God. In saying, We have fellowship one with another, he does not speak simply of men; but he sets God on one side, and us on the other. It may, however, be asked, “Who among men can so exhibit the light of God in his life, as that this likeness which John requires should exist; for it would be thus necessary, that he should be wholly pure and free from darkness.” To this I answer, that expressions of this kind are accommodated to the capacities of men; he is therefore said to be like God, who aspires to his likeness, however distant from it he may as yet be. The example ought not to be otherwise applied than according to this passage. He walks in darkness who is not ruled by the fear of God, and who does not, with a pure conscience, devote himself wholly to God, and seek to promote his glory. Then, on the other hand, he who in sincerity of heart spends his life, yea, every part of it, in the fear and service of God, and faithfully worships him, walks in the light, for he keeps the right way, though he may in many things offend and sigh under the burden of the flesh. Then, integrity of conscience is alone that which distinguishes light from darkness. And the blood of Jesus Christ After having taught what is the bond of our union with God, he now shews what fruit flows from it, even that our sins are freely remitted. And this is the blessedness which David describes in Psalms 32:0 , in order that we may know that we are most miserable until, being renewed by God’s Spirit, we serve him with a sincere heart. For who can be imagined more miserable than that man whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death? This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear God does not prevail. Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God. By saying, from all sin, he intimates that we are, on many accounts, guilty before God; so that doubtless there is no one who has not many vices. But he shews that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the manner of obtaining pardon, and the cause of our cleansing, even because Christ expiated our sins by his blood; but he affirms that all the godly are undoubtedly partakers of this cleansing. The whole of his doctrine has been wickedly perverted by the sophists; for they imagine that pardon of sins is given us, as it were, in baptism. They maintain that there only the blood of Christ avails; and they teach, that after baptism, God is not otherwise reconciled than by satisfactions. They, indeed, leave some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ. The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone. Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그러나 우리가 빛 가운데 행하면** — 이제 그는 하나님과의 우리의 연합이 확실하다는 것은 우리가 그분을 닮는 경우라고 말한다. 이것은 삶의 순결이 우리를 하나님과 화해시키는 선행 원인이기 때문이 아니다. 사도가 말하는 것은, 우리와 하나님의 연합이 효과로 증명된다는 것, 즉 그분의 순결이 우리 안에서 빛날 때 그렇게 된다는 것이다.
하나님이 어디에 계시든지 모든 것이 그분의 거룩함으로 스며들어, 그분이 모든 더러움을 씻어내신다. 그분 없이는 우리에게 더러움과 어둠뿐이다. 그러므로 하나님과 연합되지 않은 한 아무도 거룩한 삶을 살지 못한다는 것이 분명하다.
'우리가 서로 사귐이 있다'고 말할 때, 그는 단순히 사람들에 대해 말하는 것이 아니다. 하나님을 한편에, 우리를 다른 편에 놓는 것이다. 그런데 '요한이 요구하는 이 유사성이 존재하려면 사람은 완전히 순수하고 어둠이 없어야 하는데, 어떤 사람이 자신의 삶에서 하나님의 빛을 그렇게 나타낼 수 있겠는가?'라는 질문이 생길 수 있다. 이 종류의 표현들은 사람들의 능력에 맞게 조정된 것이다. 그러므로 하나님을 닮는다는 것은, 그것이 아직 얼마나 멀리 있든 간에, 그분의 유사함을 열망하는 자에게 해당된다. 하나님을 향한 두려움으로 지배받지 않고, 깨끗한 양심으로 자신을 전적으로 하나님께 헌신하지 않으며, 그분의 영광을 증진하려 하지 않는 자가 어둠 속을 걷는 자이다. 반면에 하나님을 두려워하고 섬기는 가운데 삶의 모든 부분을 성실하게 보내며, 그분을 신실하게 경배하는 자는 빛 가운데 행하는 자이다. 그는 많은 점에서 실수하고 육신의 짐 아래 신음할지라도 바른 길을 유지한다. 그러므로 빛과 어둠을 구별하는 것은 오직 양심의 성실함뿐이다.
**예수 그리스도의 피가** — 우리와 하나님의 연합의 결속을 가르친 후, 이제 그 연합에서 흘러나오는 열매, 즉 우리 죄들이 값없이 용서된다는 것을 보여준다. 이것은 다윗이 시편 32편에서 묘사한 복이다. 하나님의 성령으로 새롭게 되어 신실한 마음으로 그분을 섬기지 않는 한 우리는 가장 비참하다는 것을 알기 위해서이다.
이 구절은 주목할 만하다. 이 구절에서 첫째로, 그리스도의 속죄는 우리가 마음의 성실함으로 옳고 정의로운 것을 행할 때 우리에게 속한다는 것을 배운다. 그리스도는 불의로부터 돌아서서 새 삶을 사는 자들에게만 구속자이시기 때문이다. 둘째로, 이 구절은 죄의 값없는 용서가 한 번만 주어지는 것이 아니라, 교회 안에 영구히 머무는 혜택이며 신실한 자들에게 날마다 제공된다는 것을 보여준다. 사도는 여기서 신실한 자들에게 말하고 있다. 어느 누구도 하나님을 다르게 기쁘시게 할 수 있었거나 있을 수 없는데, 모든 사람이 그분 앞에서 죄인이기 때문이다. 우리 안에 아무리 강한 옳게 행하려는 욕구가 있어도, 우리는 항상 하나님께 절름거리며 나아간다. 그러나 절반쯤 한 것은 하나님께 인정을 받지 못한다. 그러므로 모든 성도들은 날마다 죄 용서가 필요하다. 이것만이 우리를 하나님의 가족 안에 머물게 하기 때문이다.
'모든 죄'라고 말함으로써, 그는 우리가 많은 이유로 하나님 앞에서 죄인임을 암시한다. 그는 어떤 죄도 하나님을 경외하는 경건한 자들이 그분의 은총을 얻는 것을 방해하지 않는다는 것을 보여준다. 또한 용서를 얻는 방식과 우리가 깨끗해지는 원인, 즉 그리스도께서 자신의 피로 우리의 죄를 속죄하셨다는 것을 지적한다.
교황주의의 신학자들이 그리스도의 피 외에 공로와 순교자들의 피를 더하는 것은 여기서 정죄되고 폭로된다. 이 구절은 반드시 그리스도의 피만이 전부이지, 절반이 아님을 주장한다.
원주석
- 번역원본
commentary-section/cal-1jn-1-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. If we say. He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord comes to our aid with the remedy of pardon. The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing. By the word sin , is meant here not only corrupt and vicious inclination, but the fault or sinful act which really renders us guilty before God. Besides, as it is a universal declaration, it follows, that none of the saints, who exist now, have been, or shall be, are exempted from the number. Hence most fitly did Augustine refute the cavil of the Pelagians, by adducing against them this passage: and he wisely thought that the confession of guilt is not required for humility’s sake, but lest we by lying should deceive ourselves. When he adds, and the truth is not in us , he confirms, according to his usual manner, the former sentence by repeating it in other words; though it is not a simple repetition, (as elsewhere,) but he says that they are deceived who glory in falsehood. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**만일 우리가 말하기를** — 이제 그는 은혜를 그 필요성으로부터 칭찬한다. 아무도 죄에서 자유롭지 않으므로, 그는 주님이 용서의 치료책으로 도움을 주시지 않으면 우리는 모두 잃어버린 것이라는 것을 암시한다. 아무도 결백하지 않다는 사실을 그가 이렇게 강조하는 이유는, 모든 사람이 자신이 형벌에서 구해줄 자비가 필요하다는 것을 완전히 알아야 하고, 필요한 복을 구하도록 더 격발되어야 하기 때문이다.
'죄'라는 단어로 그는 단순히 부패하고 악한 성향만이 아니라, 우리를 하나님 앞에서 실제로 죄인으로 만드는 허물이나 죄악 된 행위를 의미한다. 또한 이것은 보편적 선언이므로, 현재 있거나 있었거나 있을 성도들 중 누구도 그 수에서 제외되지 않는다는 결론이 따라 나온다. 아우구스티누스가 펠라기우스파의 이의에 이 구절을 들어 반박한 것은 매우 적절했다. 또한 그는 죄책의 고백이 겸손을 위해서가 아니라 거짓말로 자기 자신을 속이지 않기 위해 요구된다는 것을 현명하게 생각했다.
'진리가 우리 속에 있지 아니할 것이라'는 말을 더한 것은 그의 보통 방식대로 앞 문장을 다른 말로 반복함으로써 확인하는 것이다. 비록 다른 곳에서처럼 단순한 반복이 아니라, 그는 거짓 안에서 영광을 구하는 자들이 속고 있다고 말한다.
원주석
- 번역원본
commentary-section/cal-1jn-1-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9 If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners . It is of great moment to be fully persuaded, that when we have sinned, there is a reconciliation with God ready and prepared for us: we shall otherwise carry always a hell within us. Few, indeed, consider how miserable and wretched is a doubting conscience; but the truth is, that hell reigns where there is no peace with God. The more, then, it becomes us to receive with the whole heart this promise which offers free pardon to all who confess their sins. Moreover, this is founded even on the justice of God, because God who promises is true and just. For they who think that he is called just , because he justifies us freely, reason, as I think, with too much refinement, because justice or righteousness here depends on fidelity, and both are annexed to the promise. For God might have been just, were he to deal with us with all the rigor of justice; but as he has bound himself to us by his word, he would not have himself deemed just, except he forgives. (61) But this confession, as it is made to God, must be in sincerity; and the heart cannot speak to God without newness of life. It then includes true repentance. God, indeed, forgives freely, but in such a way, that the facility of mercy does not become an enticement to sin. And to cleanse us The verb, to cleanse , seems to be taken in another sense than before; for he had said, that we are cleansed by the blood of Christ, because through him sins are not imputed; but now, having spoken of pardon, he also adds, that God cleanses us from iniquity: so that this second clause is different from the preceding. Thus he initiates that a twofold fruit comes to us from confession, — that God being reconciled by the sacrifice of Christ, forgives us, — and that he renews and reforms us. Were any one to object and say, that as long as we sojourn in the world, we are never cleansed from all unrighteousness, with regard to our reformation: this is indeed true; but John does not refer to what God now performs in us. He is faithful, he says, to cleanse us, not today or tomorrow; for as long as we are surrounded with flesh, we ought to be in a continual state of progress; but what he has once begun, he goes on daily to do, until he at length completes it. So Paul says, that we are chosen, that we may appear without blame before God, ( Colossians 1:22 ;) and in another place he says, that the Church is cleansed, that it might be without spot or wrinkle. ( Ephesians 5:27 .) If yet any one prefers another explanation, that he says the same thing twice over, I shall not object. (62) (61) “Faithful” and “just” are nearly of the same import, having both a regard to God’s promise , only the latter affords a stronger or an additional ground of confidence, inasmuch as the fulfillment of God’s gracious promise is set forth as an act of justice. So that the penitent has here two of God’s attributes, faithfulness and justice, to encourage and support his faith. We may, at the same time, consider “just” as having reference to forgiveness, and “faithful” to cleansing, according to a very common mode of stating things both in the Old and New Testament, the order in the second clause being reversed. Then “ just ” means the same as when Paul says, “that he might be just and the justifier of him that believeth in Jesus,” Romans 3:26 . Forgiveness is thus an act of justice, then, not to us, but to Christ, who made an atonement for sins. — Ed . (62) That is, that he refers to forgiveness in the two clauses. — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**만일 우리가 우리 죄를 자백하면** — 그는 다시 신실한 자들에게, 자신이 죄인임을 인정하면 하나님이 그들에게 은혜로우실 것임을 약속한다. 우리가 죄를 지었을 때 하나님과의 화해가 준비되어 있다는 것을 굳게 확신하는 것은 매우 중요하다. 그렇지 않으면 우리는 항상 지옥을 내면에 품고 다닐 것이다. 양심의 의심이 얼마나 비참하고 처량한지는 소수만이 생각한다. 그러나 진실은, 하나님과 평화가 없는 곳에 지옥이 지배한다는 것이다.
이것은 하나님의 공의에 근거를 둔다. 약속하시는 하나님은 참되고 의로우시기 때문이다. 의로움이나 의가 여기서 하나님이 우리를 값없이 의롭다 하시기 때문이라고 생각하는 자들은 너무 세련된 추론을 한다. 의로움은 여기서 신실함에 달려 있고, 둘 다 약속에 부가되어 있기 때문이다. 하나님은 모든 의로움의 엄격함으로 우리를 대하면 의로우실 수 있다. 그러나 그분이 자신의 말씀으로 우리와 결속되셨으므로, 용서하지 않으면 의롭다고 여겨지기를 원하지 않으실 것이다.
**우리를 깨끗하게 하실** — 이 '깨끗하게'라는 동사는 이전과는 다른 의미로 쓰인 것 같다. 앞에서는 우리가 그리스도의 피로 깨끗해진다고 했는데, 이는 죄가 우리에게 전가되지 않음을 의미했다. 그런데 이제 용서에 대해 말한 후, 하나님이 우리를 불의에서 깨끗하게 하신다고 덧붙인다. 그러므로 이 두 번째 절은 앞에서 말한 것과 다르다. 자백에서 우리에게 오는 두 가지 열매가 있다. 그리스도의 희생으로 화해하신 하나님이 우리를 용서하시는 것, 그리고 그분이 우리를 새롭게 하고 개혁하시는 것이다.
원주석
- 번역원본
commentary-section/cal-1jn-1-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10 We make him a liar He goes still further, that they who claim purity for themselves blaspheme God. For we see that he everywhere represents the whole race of man as guilty of sin. Whosoever then tries to escape this charge carries on war with God, and accuses him of falsehood, as though he condemned the undeserving. To confirm this he adds, and his word is not in us ; as though he had said, that we reject this great truth, that all are under guilt. We hence learn, that we then only make a due progress in the knowledge of the word of the Lord, when we become really humbled, so as to groan under the burden of our sins and learn to flee to the mercy of God, and acquiesce in nothing else but in his paternal favor. return to ' Top of Page ' 2 Peter 2Pe 3 1 John 1Jn 1 John 1Jn 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 John 1". 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Pericope (part_of)
- part_of
pericope/per-1jn-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그를 거짓말하는 이로 만드는 것이니** — 그는 더 나아가, 자신의 순결을 주장하는 자들은 하나님을 모독한다고 말한다. 우리는 그분이 전 인류를 죄인으로 나타내신다는 것을 모든 곳에서 본다. 이 고발에서 벗어나려는 자는 하나님과 전쟁을 벌이며 무고한 자를 정죄하는 것처럼 그분을 거짓말쟁이로 고발하는 것이다. 이를 확인하기 위해 '그분의 말씀이 우리 속에 없다'를 더한다. 마치 모든 사람이 죄 아래 있다는 이 위대한 진리를 거부한다는 것과 같다. 따라서 우리는 주님의 말씀에 대한 지식에서 올바른 진보를 할 때 정말로 겸손해져서 자신의 죄짐 아래 신음하고, 하나님의 자비에 피하는 것을 배우며, 그분의 부성적 호의 외에 다른 어떤 것에도 안주하지 않아야 한다는 것을 배운다.
원주석
- 번역원본
commentary-section/cal-1jn-1-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역