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주석[칼빈] — 요한복음 1장 · 말씀이 육신이

요약
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1절 카드 ↗

1. In the beginning was the Speech . In this introduction he asserts the eternal Divinity of Christ, in order to inform us that he is the eternal God, who was manifested in the flesh , ( 1 Timothy 3:16 .) The design is, to show it to have been necessary that the restoration of mankind should be accomplished by the Son of God, since by his power all things were created, since he alone breathes into all the creatures life and energy, so that they remain in their condition; and since in man himself he has given a remarkable display both of his power and of his grace, and even subsequently to the fall of man has not ceased to show liberality and kindness towards his posterity. And this doctrine is highly necessary to be known; for since apart from God we ought not at all to seek life and salvation, how could our faith rest on Christ, if we did not know with certainty what is here taught? By these words, therefore, the Evangelist assures us that we do not withdraw from the only and eternal God, when we believe in Christ, and likewise that life is now restored to the dead through the kindness of him who was the source and cause of life, when the nature of man was still uncorrupted. As to the Evangelist calling the Son of God the Speech , the simple reason appears to me to be, first, because he is the eternal Wisdom and Will of God; and, secondly, because he is the lively image of His purpose; for, as Speech is said to be among men the image of the mind, so it is not inappropriate to apply this to God, and to say that He reveals himself to us by his Speech . The other significations of the Greek word λόγος (Logos) do not apply so well. It means, no doubt, definition , and reasoning , and calculation ; but I am unwilling to carry the abstruseness of philosophy beyond the measure of my faith. And we perceive that the Spirit of God is so far from approving of such subtleties that, in prattling with us, by his very silence he cries aloud with what sobriety we ought to handle such lofty mysteries. Now as God, in creating the world, revealed himself by that Speech , so he formerly had him concealed with himself, so that there is a twofold relation; the former to God, and the latter to men. Servetus, a haughty scoundrel belonging to the Spanish nation, invents the statement, that this eternal Speech began to exist at that time when he was displayed in the creation of the world, as if he did not exist before his power was made known by external operation. Very differently does the Evangelist teach in this passage; for he does not ascribe to the Speech a beginning of time, but says that he was from the beginning , and thus rises beyond all ages. I am fully aware how this dog barks against us, and what cavils were formerly raised by the Arians, namely, that in the beginning God created the heaven and the earth, ( Genesis 1:1 ) which nevertheless are not eternal, because the word beginning refers to order, instead of denoting eternity. But the Evangelist meets this calumny when he says, And the Speech was with God. If the Speech began to be at some time, they must find out some succession of time in God; and undoubtedly by this clause John intended to distinguish him from all created things. For many questions might arise, Where was this Speech ? How did he exert his power? What was his nature? How might he be known? The Evangelist, therefore, declares that we must not confine our views to the world and to created things; for he was always united to God, before the world existed. Now when men date the beginning from the origin of heaven and earth, do they not reduce Christ to the common order of the world, from which he is excluded in express terms by this passage? By this proceeding they offer an egregious insult not only to the Son of God, but to his eternal Father, whom they deprive of his wisdom. If we are not at liberty to conceive of God without his wisdom , it must be acknowledged that we ought not to seek the origin of the Speech any where else than in the Eternal Wisdom of God. Servetus objects that the Speech cannot be admitted to have existed any earlier than when Moses introduces God as speaking. As if he did not subsist in God, because he was not publicly made known: that is, as if he did not exist within , until he began to appear without . But every pretense for outrageously absurd fancies of this description is cut off by the Evangelist, when he affirms without reservation, that the Speech was with God ; for he expressly withdraws us from every moment of time. Those who infer from the imperfect tense of the verb (9) which is here used, that it denotes continued existence, have little strength of argument to support them. Was , they say, is a word more fitted to express the idea of uninterrupted succession, than if John had said, Has been . But on matters so weighty we ought to employ more solid arguments; and, indeed, the argument which I have brought forward ought to be reckoned by us sufficient; namely, that the Evangelist sends us to the eternal secrets of God, that we may there learn that the Speech was, as it were hidden, before he revealed himself in the external structure of the world. Justly, therefore, does Augustine remark, that this beginning , which is now mentioned, has no beginning ; for though, in the order of nature, the Father came before his Wisdom , yet those who conceive of any point of time when he went before his Wisdom , deprive Him of his glory. And this is the eternal generation, which, during a period of infinite extent before the foundation of the world, lay hid in God, so to speak — which, for a long succession of years, was obscurely shadowed out to the Fathers under the Law, and at length was more fully manifested in flesh. I wonder what induced the Latins to render ὁ λόγος by Verbum , (the Word;) for that would rather have been the translation of τὸ ῥη̑μα. But granting that they had some plausible reason, still it cannot be denied that Sermo ( the Speech ) wo

Pericope (part_of)

절 (explains)

bible-text/jhn-1-1

Source

1. **태초에 말씀이 계셨다.** 복음서 기자는 이 서론에서 그리스도의 영원한 신성을 주장한다. 이는 그리스도가 육신으로 나타나신 영원한 하나님이심을 우리에게 알려 주기 위함이다(딤전 3:16). 요한이 의도하는 바는, 인류의 회복이 하나님의 아들에 의해 이루어져야 했음을 보여 주는 것이다. 그 이유는 첫째, 그의 능력으로 모든 것이 창조되었고, 둘째, 그만이 모든 피조물에 생명과 활력을 불어넣어 그것들이 제 상태를 유지하게 하며, 셋째, 특별히 사람 안에서 그의 능력과 은혜를 놀랍도록 드러내셨고, 심지어 사람이 타락한 이후에도 그 후손에게 관용과 친절을 베푸시기를 그치지 않으셨기 때문이다.

이 가르침은 반드시 알아야 할 것이다. 하나님을 떠나서는 생명과 구원을 조금도 구해서는 안 되는데, 만약 우리가 그리스도 안에서 여기서 가르치는 바를 확실히 알지 못한다면 어떻게 우리의 믿음이 그리스도 위에 설 수 있겠는가? 이 말씀으로 복음서 기자는, 우리가 그리스도를 믿을 때 유일하고 영원하신 하나님에게서 떠나는 것이 아님을 보증한다. 또한 죽은 자들에게 생명이 회복된 것은, 사람의 본성이 아직 온전할 때에 생명의 근원이요 원인이셨던 그분의 친절로 말미암음을 보증한다.

복음서 기자가 하나님의 아들을 '말씀(Speech)'이라 부르는 단순한 이유는, 첫째, 그가 하나님의 영원한 지혜요 의지이시기 때문이며, 둘째, 그가 하나님의 뜻의 살아 있는 형상이시기 때문이다. 사람들 사이에서 말이 마음의 형상이라 하듯, 하나님께 이를 적용하여 그가 자신의 말씀으로 자신을 우리에게 계시하신다고 말하는 것은 적절하지 않은 것이 아니다. 그리스어 λόγος(로고스)의 다른 의미들—정의, 추론, 계산—은 그다지 잘 들어맞지 않는다.

세르베투스는 이 영원한 말씀이 세상 창조 때 외적으로 나타남으로써 비로소 존재하게 되었다고 주장한다. 마치 말씀이 외적 활동으로 알려지기 전까지는 존재하지 않았던 것처럼 말이다. 그러나 복음서 기자는 전혀 다르게 가르친다. 그는 말씀에게 시간의 시작을 돌리지 않고, '태초에' 계셨다고 말함으로써 모든 시대를 초월하여 올라간다.

아리우스파는 창세기 1:1의 "태초에"가 영원성이 아닌 순서를 가리킨다고 주장했다. 그러나 복음서 기자는 이에 대응하여 "말씀이 하나님과 함께 계셨다"고 말한다. 만약 말씀이 어느 시점에 시작되었다면, 하나님 안에서 어떤 시간적 계기가 있어야 할 것이다. 이 구절로 요한은 말씀을 모든 피조물과 구별하려 했다. 말씀은 세상이 존재하기 전부터 하나님과 항상 연합해 있었다.

아우구스티누스가 적절히 말했듯이, 여기서 말하는 '시작'은 그 자체에 시작이 없다. 왜냐하면 자연적 순서로는 아버지가 그의 지혜보다 앞서지만, 아버지가 자신의 지혜보다 앞선 어떤 시간을 생각하는 자는 그의 영광을 빼앗는 것이기 때문이다. 이것이 영원한 나심(永生)으로서, 세상이 창조되기 전 무한한 시간 동안 하나님 안에 감춰져 있다가, 율법 아래 오랜 세월에 걸쳐 아버지들에게 희미하게 예표되었고, 마침내 육신으로 더욱 충분히 나타나셨다.

원주석

2절 카드 ↗

2. He was in the beginning . In order to impress more deeply on our minds what had been already said, the Evangelist condenses the two preceding clauses into a brief summary, that the Speech always was , and that he was with God ; so that it may be understood that the beginning was before all time. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-1-2

Source

2. **그가 태초에 하나님과 함께 계셨다.** 이미 말한 것을 우리 마음에 더 깊이 새기기 위해, 복음서 기자는 앞선 두 명제를 간략히 요약한다. 말씀이 항상 계셨고 하나님과 함께 계셨다는 것이다. 이로써 그 시작이 모든 시간 이전임을 알게 하려 함이다.

원주석

3절 카드 ↗

3. All things were made by him . Having affirmed that the Speech is God, and having asserted his eternal essence, he now proves his Divinity from his works. And this is the practical knowledge, to which we ought to be chiefly accustomed; for the mere name of God attributed to Christ will affect us little, if our faith do not feel it to be such by experience. In reference to the Son of God, he makes an assertion which strictly and properly applies to his person. Sometimes, indeed, Paul simply declares that all things are by God , ( Romans 11:36 ) but whenever the Son is compared with the Father, he is usually distinguished by this mark. Accordingly, the ordinary mode of expression is here employed, that the Father made all things by the Son, and that all things are by God through the Son. Now the design of the Evangelist is, as I have already said, to show that no sooner was the world created than the Speech of God came forth into external operation; for having formerly been incomprehensible in his essence, he then became publicly known by the effect of his power. There are some, indeed, even among philosophers, who make God to be the Master-builder of the world in such a manner as to ascribe to him intelligence in framing this work. So far they are in the right, for they agree with Scripture; but as they immediately fly off into frivolous speculations, there is no reason why we should eagerly desire to have their testimonies; but, on the contrary, we ought to be satisfied with this inspired declaration, well knowing that it conveys far more than our mind is able to comprehend. And without him was not any thing made that was made . Though there is a variety of readings in this passage, yet for my own part, I have no hesitation in taking it continuously thus: not any thing was made that was made ; and in this almost all the Greek manuscripts, or at least those of them which are most approved, are found to agree; besides, the sense requires it. Those who separate the words, which was made , from the preceding clause, so as to connect them with the following one, bring out a forced sense: what was made was in him life ; that is, lived, or was sustained in life. (13) But they will never show that this mode of expression is, in any instance, applied to creatures. Augustine, who is excessively addicted to the philosophy of Plato, is carried along, according to custom, to the doctrine of ideas; that before God made the world, he had the form of the whole building conceived in his mind; and so the life of those things which did not yet exist was in Christ, because the creation of the world was appointed in him. But how widely different this is From the intention of the Evangelist we shall immediately see. I now return to the former clause. This is not a faulty redundancy, ( περιττολογία ) as it appears to be; for as Satan endeavors, by every possible method, to take any thing from Christ, the Evangelist intended to declare expressly, that of those things which have been made there is no exception whatever. (13) The difference of readings lies wholly in the punctuation, and the dispute is, whether the words ὃ γέγονεν shall form the conclusion of the Third, or the commencement of the Fourth verse. Calvin expresses his concurrence with the majority of manuscripts, which connect the words in question with the Third verse thus Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν , and without him was not any thing made , (or, more literally, as well as more emphatically,) and without him was not one thing made which was made. Other manuscripts, certainly of no great authority, connect them with the Fourth verse: Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν Ο γέγονεν ἐν αὐτῷ ζωὴ ᾖν And without him was not one thing made What was made was in him life . The preference given by our Author rests on grounds which can scarcely be questioned. — Ed return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-1-3

Source

3. **만물이 그로 말미암아 지은 바 되었다.** 말씀이 하나님이시며 영원한 본질을 가지심을 주장한 다음, 이제 그의 일들로부터 그의 신성을 증명한다. 이것이 실천적 지식이며, 우리가 무엇보다 익숙해져야 할 것이다. 왜냐하면 그리스도에게 돌려진 하나님의 이름이 아무리 많아도, 우리의 믿음이 경험으로 느끼지 못한다면 별로 감동이 없기 때문이다.

아버지가 아들을 통해 만물을 만드셨으며, 만물이 아들을 통해 하나님으로 말미암는다고 표현하는 것이 일반적인 방식이다. 복음서 기자의 의도는, 세상이 창조되자마자 하나님의 말씀이 외적 활동으로 나타났음을 보여 주는 것이다. 이전에는 그의 본질 안에 이해할 수 없이 계시다가, 그때 비로소 그의 능력의 효과로 공개적으로 알려지셨다.

"그가 없이는 된 것이 하나도 없느니라"는 구절에서, 칼빈은 'ὃ γέγονεν(된 것)'을 3절의 끝으로 연결하는 것이 옳다고 본다. 즉 "그가 없이는 만들어진 것 중 하나도 그가 없이 된 것이 없느니라"는 뜻이다. 사탄이 모든 방법으로 그리스도에게서 무언가를 빼앗으려 하므로, 복음서 기자는 만들어진 것 중 어떤 예외도 없음을 명시적으로 선언하려 했다.

원주석

4절 카드 ↗

4. In him was life . Hitherto he has taught us, that by the Speech of God all things were created . He now attributes to him, in the same manner, the preservation of those things which had been created, as if he had said, that in the creation of the world there was not merely displayed a sudden exercise of his power, which soon passed away, but that it is manifested in the steady and regular order of nature, as he is said to uphold all things by the word or will of his power , ( Hebrews 1:3 ). This life may be extended either to inanimate creatures, (which live after their own manner, though they are devoid of feeling,) or may be explained in reference to living creatures alone. It is of little consequence which you choose; for the simple meaning is, that the Speech of God was not only the source of life to all the creatures, so that those which were not began to be, but that his life -giving power causes them to remain in their condition; for were it not that his continued inspiration gives vigor to the world, every thing that lives would immediately decay, or be reduced to nothing. In a word, what Paul ascribes to God, that in him we are , and move , and live , ( Acts 17:28 ,) John declares to be accomplished by the gracious agency of the Speech ; so that it is God who gives us life , but it is by the eternal Speech The life was the light of men . The other interpretations, which do not accord with the meaning of the Evangelist, I intentionally pass by. He speaks here, in my opinion, of that part of life in which men excel other animals; and informs us that the life which was bestowed on men was not of an ordinary description, but was united to the light of understanding. He separates man from the rank of other creatures; because we perceive more readily the power of God by feeling it in us than by beholding it at a distance. Thus Paul charges us not to seek God at a distance, because he makes himself to be felt within us, ( Acts 17:27 .) After having presented a general exhibition of the kindness of Christ, in order to induce men to take a nearer view of it, he points out what has been bestowed peculiarly on themselves; namely, that they were not created like the beasts, but having been endued with reason, they had obtained a higher rank. As it is not in vain that God imparts his light to their minds, it follows that the purpose for which they were created was, that they might acknowledge Him who is the Author of so excellent a blessing. And since this light, of which the Speech was the source, has been conveyed from him to us, it ought to serve as a mirror, in which we may clearly behold the divine power of the Speech return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-1-4

Source

4. **그 안에 생명이 있었다.** 지금까지는 하나님의 말씀으로 말미암아 만물이 창조되었음을 가르쳤다. 이제는 창조된 것들의 보존도 그에게 돌린다. 마치 이렇게 말하는 것과 같다. 창조의 역사에서 그의 능력이 단지 순간적으로 발휘되었다가 사라진 것이 아니라, 자연의 안정된 질서 속에서 지속적으로 나타난다는 것이다(히 1:3).

이 생명은 무생물 피조물들에까지 확장될 수도 있고, 생명체들에만 적용할 수도 있다. 어느 쪽을 취하든 그다지 중요하지 않다. 단순한 의미는, 하나님의 말씀이 단지 없던 것들을 존재하게 하는 생명의 근원이 될 뿐 아니라, 그의 생명을 주는 능력이 그것들을 그 상태로 유지시킨다는 것이다. 그의 지속적인 감화가 세상에 활력을 주지 않는다면, 살아 있는 모든 것은 즉시 부패하거나 무(無)로 돌아갈 것이다.

바울이 하나님께 돌리는 것—우리가 그 안에서 살고 움직이고 존재함(행 17:28)—을 요한은 말씀의 은혜로운 활동으로 선언한다. 하나님이 우리에게 생명을 주시되, 영원한 말씀을 통해 주신다는 것이다.

**그 생명은 사람들의 빛이었다.** 복음서 기자는 여기서 사람들이 다른 동물들보다 뛰어난 그 부분의 생명, 즉 이해의 능력에 대해 말한다. 사람에게 주어진 생명은 평범한 것이 아니라 이해의 빛과 결합된 것이라고 알려 준다. 그는 사람을 다른 피조물과 구별한다. 하나님의 능력을 멀리서 바라보는 것보다 우리 안에서 느낄 때 더 쉽게 인식하기 때문이다. 이 빛이 말씀으로부터 우리에게 전달되었으므로, 그것은 우리가 말씀의 신적 능력을 분명히 볼 수 있는 거울 역할을 해야 한다.

원주석

5절 카드 ↗

5. And the light shineth in darkness . It might be objected, that the passages of Scripture in which men are called blind are so numerous and that the blindness for which they are condemned is but too well known. For in all their reasoning faculties they miserably fail. How comes it that there are so many labyrinths of errors in the world, but because men, by their own guidance, are led only to vanity and lies? But if no light appears in men, that testimony of the divinity of Christ, which the Evangelist lately mentioned, is destroyed; for that is the third step, as I have said, that in the life of men there is something more excellent than motion and breathing. The Evangelist anticipates this question, and first of all lays down this caution, that the light which was originally bestowed on men must not be estimated by their present condition; because in this corrupted and degenerate nature light has been turned into darkness . And yet he affirms that the light of understanding is not wholly extinguished; for, amidst the thick darkness of the human mind, some remaining sparks of the brightness still shine. My readers now understand that this sentence contains two clauses; for he says that men are now widely distant from that perfectly holy nature with which they were originally endued; because their understanding, which ought to have shed light in every direction, has been plunged in darkness, and is wretchedly blinded; and that thus the glory of Christ may be said to be darkened amidst this corruption of nature. But, on the other hand, the Evangelist maintains that, in the midst of the darkness : , there are still some remains of light, which show in some degree the divine power of Christ. The Evangelist admits, therefore, that the mind of man is blinded; so that it may justly be pronounced to be covered with darkness . For he might have used a milder term, and might have said that the light is dark or cloudy; but he chose to state more distinctly how wretched our condition has become since the fall of the first man. The statement that the light shineth in darkness is not at all intended for the commendation of depraved nature, but rather for taking away every excuse for ignorance. And the darkness did not comprehend it . Although by that small measure of light which still remains in us, the Son of God has always invited men to himself, yet the Evangelist says that this was attended by no advantage, because seeing , they did not see , ( Matthew 13:13 .) For since man lost the favor of God, his mind is so completely overwhelmed by the thralldom of ignorance, that any portion of light which remains in it is quenched and useless. This is daily proved by experience; for all who are not regenerated by the Spirit of God possess some reason, and this is an undeniable proof that man was made not only to breathe, but to have understanding. But by that guidance of their reason they do not come to God, and do not even approach to him; so that all their understanding is nothing else than mere vanity. Hence it follows that there is no hope of the salvation of men, unless God grant new aid; for though the Son of God sheds his light upon them, they are so dull that they do not comprehend whence that light proceeds, but are carried away by foolish and wicked imaginations to absolute madness. The light which still dwells in corrupt nature consists chiefly of two parts; for, first, all men naturally possess some seed of religion; and, secondly, the distinction between good and evil is engraven on their consciences. But what are the fruits that ultimately spring from it, except that religion degenerates into a thousand monsters of superstition, and conscience perverts every decision, so as to confound vice with virtue? In short, natural reason never will direct men to Christ; and as to their being endued with prudence for regulating their lives, or born to cultivate the liberal arts and sciences, all this passes away without yielding any advantage. It ought to be understood that the Evangelist speaks of natural gifts only, and does not as yet say any thing about the grace of regeneration. For there are two distinct powers which belong to the Son of God: the first, which is manifested in the structure of the world and the order of nature; and the second, by which he renews and restores fallen nature. As he is the eternal Speech of God, by him the world was made; by his power all things continue to possess the life which they once received; man especially was endued with an extraordinary gift of understanding; and though by his revolt he lost the light of understanding, yet he still sees and understands, so that what he naturally possesses from the grace of the Son of God is not entirely destroyed. But since by his stupidity and perverseness he darkens the light which still dwells in him, it remains that a new office be undertaken by the Son of God, the office of Mediator, to renew, by the Spirit of regeneration, man who had been ruined. Those persons, therefore, reason absurdly and inconclusively, who refer this light , which the Evangelist mentions, to the gospel and the doctrine of salvation. return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **빛이 어둠 속에서 빛나고 있다.** 성경은 여러 곳에서 사람들을 가리켜 눈먼 자라 부르며, 그들의 맹목성을 꾸짖는다. 복음서 기자는 이 문제를 미리 다루면서, 사람들에게 원래 주어진 빛을 그들의 현재 상태로 평가해서는 안 된다고 먼저 경계한다. 이 타락하고 변질된 본성에서 빛은 어둠으로 변했기 때문이다.

그러나 이해의 빛이 완전히 꺼진 것은 아님을 확인한다. 사람의 마음의 짙은 어둠 속에서도 밝음의 남은 불꽃들이 여전히 빛나고 있기 때문이다. 이 문장은 두 가지를 담고 있다. 첫째, 사람들은 원래 부여받았던 완전히 거룩한 본성에서 크게 벗어났다. 이해력이 모든 방향을 비춰야 했으나, 어둠에 잠기고 비참하게 눈멀었다. 둘째, 그럼에도 어둠 속에서 말씀의 신적 능력을 어느 정도 보여 주는 빛의 잔재가 남아 있다.

"어둠이 빛을 깨닫지 못하였다." 비록 말씀의 아들로서 사람들을 항상 자신에게 초청했으나, 아무 유익이 없었다는 것이다(마 13:13). 사람이 하나님의 은혜를 잃은 후, 그의 마음은 무지의 지배에 완전히 압도되어, 남아 있는 빛의 부분이 꺼져 쓸모없게 된다. 이것은 날마다 경험으로 증명된다. 하나님의 영으로 거듭나지 않은 모든 이들은 어느 정도의 이성을 지니고 있으며, 이것은 사람이 단지 호흡하는 것 이상의 목적으로 창조되었음을 부인할 수 없는 증거다. 그러나 이성의 인도로는 하나님께 이르지 못하며, 그들의 이해 전체가 허영에 불과하다.

타락한 본성에 남아 있는 빛은 주로 두 부분으로 이루어진다. 첫째, 모든 사람은 자연적으로 종교의 씨앗을 지닌다. 둘째, 선과 악의 구별이 양심에 새겨져 있다. 그러나 결국 맺는 열매는, 종교가 수많은 미신의 괴물로 타락하고, 양심이 모든 판단을 왜곡하여 악과 선을 혼동하게 하는 것이다. 복음서 기자가 여기서 말하는 것은 자연적 은사에 관한 것뿐이며, 아직 거듭남의 은혜에 대해서는 말하지 않는다.

원주석

6절 카드 ↗

6. There was a man . The Evangelist now begins to discourse about the manner in which the Son of God was manifested in flesh; and that none may doubt that Christ is the eternal Son of God, he relates that Christ was announced by John the Baptist, as his herald. For not only did Christ exhibit himself to be seen by men, but he chose also to be made known by the testimony and doctrine of John ; or rather, God the Father sent this witness before his Christ, that they might more willingly receive the salvation offered by him. But it might at first sight appear ridiculous that Christ should receive testimony from another, as if he needed it; while, on the contrary, he declares that he does not seek testimony from man , ( John 5:34 .) The answer is easy and obvious, that this witness was appointed, not for the sake of Christ, but for our sake. If it be objected that the testimony of man is too weak to prove that Christ is the Son of God, it is likewise easy to reply, that the Baptist is not adduced as a private witness , but as one who, having received authority from God, sustained the character rather of an angel than of a man. Accordingly, he receives commendation not for his own virtues, but for this single circumstance, that he was the ambassador of God. Nor is this at variance with the fact, that the preaching of the gospel was committed to Christ, that he might be a witness to himself; for the design contemplated by the preaching of John was, that men might attend to the doctrine and miracles of Christ. Sent by God . He does not say so for the purpose of confirming the baptism of John, but only mentions it in passing. This circumstance is not sufficient to produce certainty, since many run of their own accord, and boast that God has sent them; but the Evangelist, intending afterwards to speak more fully about this witness , reckoned it enough, for the present, to say in a single word, that John did not come but by the command of God. We shall afterwards see how he himself affirms that God is the Author of his ministry. We must now recollect — what I formerly noticed — that what is asserted about John is required in all the teachers of the Church, that they be called by God; so that the authority of teaching may not be founded on any other than on God alone. Whose name was John . He states the name , not only for the purpose of pointing out the man, but because it was given to him in accordance with what he really was. There is no room to doubt that the Lord had reference to the office to which he appointed John , when he commanded by the angel that he should be so called, that by means of it all might acknowledge him to be the herald of divine grace. (16) For though the name יהוחנן (17) ( Jehohannan ) may be taken in a passive signification, and may thus be referred to the person, as denoting that John was acceptable to God ; yet for my own part, I willingly extend it to the benefit which others ought to derive from him. (18) 7. He came for a testimony . The end of his calling is briefly noticed; which was, that he might prepare a Church for Christ, as, by inviting all to Christ, he shows plainly enough that he did not come on his own account. 8. He was not that light . So far was John from needing commendation, that the Evangelist gives this warning, lest his excessive brightness might obscure the glory of Christ. For there were some who gazed so eagerly upon him that they neglected Christ; just as if a person, enraptured with beholding the dawning of the day, would not deign to turn his eyes towards the sun. In what sense the Evangelist employs the word light we shall immediately see. All the godly, indeed, are light in the Lord , ( Ephesians 5:8 ,) because, in consequence of their being enlightened by his Spirit, they not only see for themselves, but likewise direct others by their example to the way of salvation. The apostles likewise are peculiarly called light , ( Matthew 5:14 ,) because they go before, holding out the torch of the Gospel, to dispel the darkness of the world. But here the Evangelist speaks of him who is the only and eternal source of illumination, as he immediately shows more clearly. (16) “ Heraut et ambassade de la grace de Dieu ;” — “Herald and ambassador of the grace of God.” (17) “ Le nom de Jean , qui signifie Grace ;” — “The name John, which signifies Grace.” (18) For the meaning of the name John , derived from the Hebrew Jehohannan , the reader may consult our Author’s Commentary on the Harmony of the Three Evangelists , vol. i. page 15. — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"

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6. **하나님께로부터 보내심을 받은 사람이 있었으니.** 복음서 기자는 이제 하나님의 아들이 육신으로 나타나신 방식에 대해 이야기하기 시작한다. 그리스도를 의심하지 않도록, 그리스도가 선구자 세례 요한에 의해 선포되었음을 전한다. 그리스도가 다른 이의 증언이 필요한 것처럼 보이는 것이 우스꽝스러울 수 있지만, 이 증인은 자신을 위해서가 아니라 우리를 위해 세워진 것이다.

요한은 사적인 증인이 아니라 하나님으로부터 권위를 받은 자, 사람이라기보다 천사의 역할을 맡은 자로 소개된다. 그는 자신의 덕성이 아니라 단 하나, 하나님의 대사라는 이유로 칭찬을 받는다. 그의 이름 '요한(Jehohannan)'은 그가 신적 은혜의 사자임을 모든 이가 인정하도록 하기 위해, 그가 임명된 직무와 일치하여 주어진 것이다.

**7. 그가 증언하러 왔으니.** 그의 소명의 목적이 간략히 언급된다. 그것은 그리스도를 위한 교회를 준비하는 것이었다. 모든 이를 그리스도께 초청함으로써 그가 자기 자신을 위해 온 것이 아님을 충분히 보여 준다.

**8. 그는 그 빛이 아니요.** 요한에 대한 과도한 칭송이 그리스도의 영광을 가릴 수 있으므로 경고한다. 일부는 그리스도를 소홀히 하면서 요한을 지나치게 바라보았다. 마치 새벽빛에 황홀하여 해를 바라보려 하지 않는 사람처럼 말이다. 모든 경건한 이들이 주님 안에서 빛이 되고(엡 5:8), 사도들이 복음의 횃불을 들고 앞서가는 특별한 의미의 빛이라 불리지만(마 5:14), 여기서 복음서 기자는 유일하고 영원한 빛의 근원에 대해 말한다.

원주석

9절 카드 ↗

9. The true light was . The Evangelist did not intend to contrast the true light with the false , but to distinguish Christ from all others, that none might imagine that what is called light belongs to him in common with angels or men. The distinction is, that whatever is luminous in heaven and in earth borrows its splendor from some other object; but Christ is the light , shining from itself and by itself, and enlightening the whole world by its radiance; so that no other source or cause of splendor is anywhere to be found. He gave the name of the true light , therefore, to that which has by nature the power of giving light Which enlighteneth every man . The Evangelist insists chiefly on this point, in order to show, from the effect which every one of us perceives in him, that Christ is the light . He might have reasoned more ingeniously, that Christ, as the eternal light, has a splendor which is natural, and not brought from any other quarter; but instead of doing so, he sends us back to the experience which we all possess. For as Christ makes us all partakers of his brightness, it must be acknowledged that to him alone belongs strictly this honor of being called light This passage is commonly explained in two ways. Some restrict the phrase, every man , to those who, having been renewed by the Spirit of God, become partakers of the life-giving light . Augustine employs the comparison of a schoolmaster who, if he happen to be the only person who has a school in the town, will be called the teacher of all , though there be many persons that do not go to his school. They therefore understand the phrase in a comparative sense, that all are enlightened by Christ, because no man can boast of having obtained the light of life in any other way than by his grace. But since the Evangelist employs the general phrase, every man that cometh into the world , I am more inclined to adopt the other meaning, which is, that from this light the rays are diffused over all mankind, as I have already said. For we know that men have this peculiar excellence which raises them above other animals, that they are endued with reason and intelligence, and that they carry the distinction between right and wrong engraven on their conscience. There is no man, therefore, whom some perception of the eternal light does not reach. But as there are fanatics who rashly strain and torture this passage, so as to infer from it that the grace of illumination is equally offered to all, let us remember that the only subject here treated is the common light of nature, which is far inferior to faith; for never will any man, by all the acuteness and sagacity of his own mind, penetrate into the kingdom of God. It is the Spirit of God alone who opens the gate of heaven to the elect. Next, let us remember that the light of reason which God implanted in men has been so obscured by sin, that amidst the thick darkness, and shocking ignorance, and gulf of errors, there are hardly a few shining sparks that are not utterly extinguished. return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **참 빛 곧 세상에 와서 각 사람에게 비추는 빛이 있었나니.** 복음서 기자는 여기서 참 빛을 거짓 빛과 대조하려는 것이 아니라, 그리스도를 다른 모든 이들과 구별하려 한다. 천사들이나 사람들과 공통으로 빛이라 불릴 수 있다고 생각하지 못하게 하기 위함이다. 천지에 빛나는 모든 것은 다른 대상에서 그 빛을 빌려오지만, 그리스도는 자체로, 자기로 말미암아 빛나며, 온 세상을 자신의 빛으로 밝히는 빛이시다.

**각 사람에게 비추는.** 복음서 기자는 주로 이 점을 강조한다. 그리스도가 우리 각자 안에서 경험하는 효과로부터 그가 빛임을 보여 주려 한다. 그리스도가 우리 모두를 그의 밝음에 참여하게 하므로, 빛이라는 이 영광은 오직 그에게만 속함을 인정해야 한다.

이 구절의 해석에 대해 두 가지 견해가 있다. 일부는 '각 사람'을 하나님의 성령으로 거듭나 생명을 주는 빛에 참여하는 자들로 제한한다. 아우구스티누스는 도시의 유일한 교사가 그 도시의 교사라 불리듯, 비교적 의미에서 모든 이가 그리스도로 말미암아 빛을 받는다고 설명한다. 그러나 복음서 기자가 '세상에 와서 각 사람'이라는 일반적 표현을 쓰는 점에서, 그가 모든 인류에게 빛의 광선을 발산한다는 다른 견해를 택하는 것이 더 타당해 보인다. 사람들은 다른 동물들보다 이성과 지식을 부여받아 양심에 선악의 구별을 새긴 이 특별한 특성을 지니기 때문이다.

그러나 이 구절에서 조명의 은혜가 모두에게 동등하게 제공된다고 추론해서는 안 된다. 여기서 다루는 것은 자연의 공통적인 빛뿐이며, 이것은 믿음보다 훨씬 열등하다. 하나님의 택하신 자의 마음에 천국의 문을 여시는 것은 오직 하나님의 영뿐이다. 또한 하나님이 사람들 안에 심어 주신 이성의 빛은 죄로 너무 어두워져서, 짙은 어둠과 무지 속에서 완전히 꺼지지 않은 불꽃이 거의 없다는 것을 기억해야 한다.

원주석

10절 카드 ↗

10. He was in the world . He accuses men of ingratitude, because of their own accord, as it were, they were so blinded, that the cause of the light which they enjoyed was unknown to them. This extends to every age of the world; for before Christ was manifested in the flesh, his power was everywhere displayed; and therefore those daily effects ought to correct the stupidity of men. What can be more unreasonable than to draw water from a running stream, and never to think of the fountain from which that stream flows? It follows that no proper excuse can be found for the ignorance of the world in not knowing Christ, before he was manifested in the flesh; for it arose from the indolence and wicked stupidity of those who had opportunities of seeing Him always present by his power. The whole may be summed up by saying, that never was Christ in such a manner absent from the world, but that men, aroused by his rays, ought to have raised their eyes towards him. Hence it follows, that the blame must be imputed to themselves. return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **그가 세상에 계셨다.** 복음서 기자는 사람들의 배은망덕을 고발한다. 그들은 자신이 누리는 빛의 원인을 알지 못했기 때문이다. 이것은 모든 시대에 해당된다. 그리스도가 육신으로 나타나시기 전에도 그의 능력이 어디서나 나타났으므로, 이 날마다의 결과들이 사람들의 어리석음을 바로잡아야 했다. 흐르는 시냇물에서 물을 길어 마시면서도 그 시냇물이 흘러나오는 샘을 생각하지 않는 것보다 더 불합리한 일이 무엇이겠는가? 세상이 그리스도를 알지 못한 것은 스스로의 게으름과 사악한 어리석음에서 비롯된 것이기에 어떤 변명도 있을 수 없다.

원주석

11절 카드 ↗

11. He came into his own . Here is displayed the absolutely desperate wickedness and malice of men; here is displayed their execrable impiety, that when the Son of God was manifested in flesh to the Jews, whom God had separated to himself from the other nations to be His own heritage, he was not acknowledged or received . This passage also has received various explanations. For some think that the Evangelist speaks of the whole world indiscriminately; and certainly there is no part of the world which the Son of God may not lawfully claim as his own property. According to them, the meaning is: “When Christ came down into the world, he did not enter into another person’s territories, for the whole human race was his own inheritance.” But I approve more highly of the opinion of those who refer it to the Jews alone; for there is an implied comparison, by which the Evangelist represents the heinous ingratitude of men. The Son of God had solicited an abode for himself in one nation; when he appeared there, he was rejected; and this shows clearly the awfully wicked blindness of men. In making this statement, the sole object of the Evangelist must have been to remove the offense which many would be apt to take in consequence of the unbelief of the Jews. For when he was despised and rejected by that nation to which he had been especially promised, who would reckon him to be the Redeemer of the whole world? We see what extraordinary pains the Apostle Paul takes in handling this subject. Here both the Verb and the Noun are highly emphatic. He came . The Evangelist says that the Son of God came to that place where he formerly was; and by this expression he must mean a new and extraordinary kind of presence, by which the Son of God was manifested, so that men might have a nearer view of him. Into his own . By this phrase the Evangelist compares the Jews with other nations; because by an extraordinary privilege they had been adopted into the family of God. Christ therefore was first offered to them as his own household, and as belonging to his empire by a peculiar right. To the same purpose is that complaint of God by Isaiah: The ox knoweth his owner, and the ass his master’s crib, but Israel knoweth me not, ( Isaiah 1:3 ;) for though he has dominion over the whole world, yet he represents himself to be, in peculiar manner, the Lord of Israel, whom he had collected, as it were, into a sacred fold. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/jhn-1-11

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11. **자기 땅에 오매.** 여기서 사람들의 절망적인 사악함과 악의가 드러난다. 하나님의 아들이 하나님이 다른 민족들로부터 자신의 기업으로 구별하신 유대인들에게 육신으로 나타나셨을 때, 그들이 그를 알아보지도 영접하지도 않은 것이다. 이 구절은 다양하게 해석되어 왔다. 일부는 복음서 기자가 세상 전체를 무차별적으로 말한다고 생각한다. 그러나 나는 유대인들만을 가리킨다는 견해를 더 지지한다. 여기에는 사람들의 극악한 배은망덕을 드러내는 암묵적인 대조가 있기 때문이다.

하나님의 아들이 한 민족 안에 거처를 구하셨는데, 그곳에 나타나셨을 때 거부당하셨다. 이것은 사람들의 끔찍하게 사악한 맹목성을 분명히 보여 준다. 복음서 기자의 유일한 목적은 유대인들의 불신으로 인해 많은 이들이 실족하지 않도록 하려는 것이다. 유대인들에게 특별히 약속되셨던 민족에게 멸시받고 거부당하셨다면, 누가 그를 온 세상의 구원자로 여기겠는가?

원주석

12절 카드 ↗

12. But to as many as received him . That none may be retarded by this stumbling-block, that the Jews despised and rejected Christ, the Evangelist exalts above heaven the godly who believe in him; for he says that by faith they obtain this glory of being reckoned the sons of God . The universal term, as many , contains an implied contrast; for the Jews were carried away by a blind vaunting, (19) as if they exclusively had God bound to themselves. The Evangelist declares that their condition is changed, because the Jews have been rejected, and their place, which had been left empty, is occupied by the Jews; for it is as if he transferred the right of adoption to strangers. This is what Paul says, that the destruction of one nation was the life of the whole world, ( Romans 11:12 ;) for the Gospel, which might be said to have been banished from them, began to be spread far and wide throughout the whole world. They were thus deprived of the privilege which they enjoyed above others. But their impiety was no obstruction to Christ; for he erected elsewhere the throne of his kingdom, and called indiscriminately to the hope of salvation all nations which formerly appeared to have been rejected by God. He gave them power . The word ἐξουσία here appears to me to mean a right, or claim; and it would be better to translate it so, in order to refute the false opinions of the Papists; for they wickedly pervert this passage by understanding it to mean, that nothing more than a choice is allowed to us, if we think fit to avail ourselves of this privilege. In this way they extract free-will from this phrase; but as well might they extract fire from water. There is some plausibility in this at first sight; for the Evangelist does not say that Christ makes them sons of God , but that he gives them power to become such. Hence they infer that it is this grace only that is offered to us, and that the liberty to enjoy or to reject it is placed at our disposal. But this frivolous attempt to catch at a single word is set aside by what immediately follows; for the Evangelist adds, that they become the sons of God , not by the will which belongs to the flesh , but when they are born of God. But if faith regenerates us, so that we are the sons of God, and if God breathes faith into us from heaven, it plainly appears that not by possibility only, but actually — as we say — is the grace of adoption offered to us by Christ. And, indeed, the Greek word, ἐξουσία is sometimes put for ἀξίωσις , (a claim,) a meaning which falls in admirably with this passage. The circumlocution which the Evangelist has employed tends more to magnify the excellence of grace, than if he had said in a single word, that all who believe in Christ are made by him sons of God . For he speaks here of the unclean and profane, who, having been condemned to perpetual ignominy, lay in the darkness of death. Christ exhibited an astonishing instance of his grace in conferring this honor on such persons, so that they began, all at once, to be sons of God ; and the greatness of this privilege is justly extolled by the Evangelist, as also by Paul, when he ascribes it to God, who is rich in mercy, for his great love with which he loved us, ( Ephesians 2:4 .) But if any person shall prefer to take the word power in its ordinary acceptation, still the Evangelist does not mean by it any intermediate faculty, or one which does not include the full and complete effect; but, on the contrary, means that Christ gave to the unclean and the uncircumcised what appeared to be impossible; for an incredible change took place when out of stones Christ raised up children to God , ( Matthew 3:9 .) The power , therefore, is that fitness ( ἱκανότης ) which Paul mentions, when he gives thanks to God, who hath made us fit (or meet) to be partakers of the inheritance of the saints, ( Colossians 1:12 .) Who believe in his name . He expresses briefly the manner of receiving Christ, that is, believing in him . Having been engrafted into Christ by faith, we obtain the right of adoption, so as to be the sons of God . And, indeed, as he is the only-begotten Son of God, it is only so far as we are members of him that this honor at all belongs to us. Here again the notion of the Papists about the word power is refuted. (20) The Evangelist declares that this power is given to those who already believe . Now it is certain that such persons are in reality the sons of God . They detract too much from the value of faith who say that, by believing , a man obtains nothing more than that he may become a son of God , if he chooses; for instead of present effect they put a power which is held in uncertainty and suspense. The contradiction appears still more glaring from what immediately follows. The Evangelist says that those who believe are already born of God It is not therefore, a mere liberty of choice that is offered, since they obtain the privilege itself that is in question. Although the Hebrew word, שם ( Name ) is sometimes used to denote power , yet here it denotes a relation to the doctrine of the Gospel; for when Christ is preached to us, then it is that we believe in him. I speak of the ordinary method by which the Lord leads us to faith; and this ought to be carefully observed, for there are many who foolishly contrive for themselves a confused faith, without any understanding of doctrine, as nothing is more common among the Papists than the word believe , though there is not among them any knowledge of Christ from hearing the Gospel. Christ, therefore, offers himself to us by the Gospel, and we receive him by faith. 13. Who were born not of blood (21) Some think that an indirect reference is here made to the preposterous confidence of the Jews, and I willingly adopt that opinion. They had continually in their mouth the nobleness of their lineage, as if, because they were descended from a holy stock, they were naturally holy. And justly might they have gloried in their descent from A

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bible-text/jhn-1-12

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12. **영접하는 자 곧 그 이름을 믿는 자들에게는.** 유대인들이 그리스도를 멸시하고 거부했다는 걸림돌로 막히는 사람이 없도록, 복음서 기자는 그를 믿는 경건한 이들을 하늘 위로 높인다. 믿음으로 그들이 하나님의 자녀로 여겨지는 이 영광을 얻는다는 것이다. '영접하는 자'라는 보편적 표현은 암묵적인 대조를 담고 있다. 유대인들은 하나님이 자신들에게만 묶여 있는 것처럼 눈먼 자랑에 빠져 있었다. 복음서 기자는 그들의 상황이 바뀌었음을 선언한다. 유대인들은 거부되었고, 그들이 비워 둔 자리를 이방인들이 채웠다. 마치 입양의 권리가 이방인들에게 전해진 것과 같다.

**그는 그들에게 하나님의 자녀가 되는 권세를 주셨다.** 'ἐξουσία'는 여기서 권리나 청구권을 의미한다. 교황주의자들은 이 구절을 왜곡하여, 우리가 이 특권을 활용하기로 선택한다면 선택권만 허용된다고 이해한다. 그러나 복음서 기자는 즉시 이렇게 덧붙인다. 하나님의 자녀가 되는 것은 육신의 의지에서가 아니라 하나님께로부터 난 것이라고. 만약 믿음이 우리를 거듭나게 하여 하나님의 자녀가 되게 하고, 하나님이 하늘로부터 믿음을 우리 안에 불어넣어 주신다면, 입양의 은혜는 단순히 가능성으로가 아니라 실제로 우리에게 주어진다는 것이 분명하다.

**그 이름을 믿는 자들에게.** 그리스도를 영접하는 방식, 즉 그를 믿는 것을 간략히 표현한다. 믿음으로 그리스도 안에 접붙임을 받아 입양의 권리를 얻어 하나님의 자녀가 된다. 그는 유일하게 나신 하나님의 아들이시므로, 우리가 그의 지체가 되는 한에서만 이 영광이 우리에게 속한다.

**13. 혈통으로나 육정으로나 사람의 뜻으로 나지 아니하고.** 일부는 여기서 자신의 혈통을 끊임없이 자랑하던 유대인들의 거만한 자신감에 대한 간접적인 언급이 있다고 생각하는데, 이 의견을 기꺼이 받아들인다. 그들은 거룩한 혈통에서 태어났으므로 자연적으로 거룩하다고 여겼다.

원주석

14절 카드 ↗

14. And the Speech was made flesh . The Evangelist shows what was that coming of Christ which he had mentioned; namely, that having been clothed with our flesh, he showed himself openly to the world. Although the Evangelist touches briefly the unutterable mystery, that the Son of God was clothed with human nature, yet this brevity is wonderfully perspicuous. Here some madmen amuse themselves with foolish and trivial subtleties of this sort: that the Speech is said to have been made flesh , because God sent his Son into the world, according to the conception which he had formed in his mind; as if the Speech were I know not what shadowy image. But we have demonstrated that that word denotes a real hypostasis, or subsistence, in the essence of God. The word Flesh expresses the meaning of the Evangelist more forcibly than if he had said that he was made man . He intended to show to what a mean and despicable condition the Son of God, on our account, descended from the height of his heavenly glory. When Scripture speaks of man contemptuously, it calls him flesh . Now, though there be so wide a distance between the spiritual glory of the Speech of God and the abominable filth of our flesh , yet the Son of God stooped so low as to take upon himself that flesh , subject to so many miseries. The word flesh is not taken here for corrupt nature, (as it is often used by Paul,) but for mortal man; though it marks disdainfully his frail and perishing nature, as in these and similar passages, for he remembered that they were flesh, ( Psalms 78:39 ;) all flesh is grass , ( Isaiah 40:6 .) We must at the same time observe, however, that this is a figure of speech in which a part is taken for the whole; for the lower part includes the whole man. (22) It was therefore highly foolish in Apollinaris to imagine that Christ was merely clothed with a human body without a soul; for it may easily be proved from innumerable passages, that he had a soul as well as a body; and when Scripture calls men flesh , it does not therefore deprive them of a soul. The plain meaning therefore is, that the Speech begotten by God before all ages, and who always dwelt with the Father, was made man . On this article there are two things chiefly to be observed. The first is, that two natures were so united in one Person in Christ, that one and the same Christ is true God and true man. The second is, that the unity of person does not hinder the two natures from remaining distinct, so that his Divinity retains all that is peculiar to itself, and his humanity holds separately whatever belongs to it. And, therefore, as Satan has made a variety of foolish attempts to overturn sound doctrine by heretics, he has always brought forward one or another of these two errors; either that he was the Son of God and the Son of man in so confused a manner, that neither his Divinity remained entire, nor did he wear the true nature of man; or that he was clothed with flesh , so as to be as it were double, and to have two separate persons. Thus Nestorius expressly acknowledged both natures, but imagined two Christs, one who was God, and another who was man. Eutyches, on the other hand, while he acknowledged that the one Christ is the Son of God and the Son of man, left him neither of the two natures, but imagined that they were mingled together. And in the present day, Servetus and the Anabaptists invent a Christ who is confusedly compounded of two natures, as if he were a Divine man. In words, indeed, he acknowledges that Christ is God; but if you admit his raving imaginations, the Divinity is at one time changed into human nature, and at another time, the nature of man is swallowed up by the Divinity. The Evangelist says what is well adapted to refute both of these blasphemies. When he tells us that the Speech was made flesh , we clearly infer from this the unity of his Person; for it is impossible that he who is now a man could be any other than he who was always the true God, since it is said that God was made man. On the other hand, since he distinctly gives to the man Christ the name of the Speech , it follows that Christ, when he became man, did not cease to be what he formerly was, and that no change took place in that eternal essence of God which was clothed with flesh . In short, the Son of God began to be man in such a manner that he still continues to be that eternal Speech who had no beginning of time. And dwelt . Those who explain that the flesh served, as it were, for an abode to Christ, do not perceive the meaning of the Evangelist; for he does not ascribe to Christ a permanent residence amongst us, but says that he remained in it as a guest, for a short time. For the word which he employs ( ἐσκήνωσεν ) is taken from tabernacles (23) He means nothing else than that Christ discharged on the earth the office which had been appointed to him; or, that he did not merely appear for a single moment, but that he conversed among men until he completed the course of his office. Among us . It is doubtful whether he speaks of men in general, or only of himself and the rest of the disciples who were eye-witnesses of what he says. For my own part, I approve more highly of the second view for the Evangelist immediately adds: And we beheld his glory . for though all men might have beheld the glory of Christ, yet it was unknown to the greater part on account of their blindness. It was only a few, whose eyes the Holy Spirit opened, that saw this manifestation of glory . In a word, Christ was known to be man in such a manner that he exhibited in his Person something far more noble and excellent. Hence it follows that the majesty of God was not annihilated, though it was surrounded by flesh ; it was indeed concealed under the low condition of the flesh , but so as to cause its splendor to be seen. As of the only-begotten of the Father . The word as does not, in this passage, denote an inappropriate comparison, but rather expresses true and hearty approbati

Pericope (part_of)

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bible-text/jhn-1-14

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14. **말씀이 육신이 되어.** 복음서 기자는 그가 언급한 그리스도의 오심이 무엇인지를 보여 준다. 우리의 육신을 입으심으로써 세상에 공개적으로 나타나신 것이다. 비록 복음서 기자는 하나님의 아들이 인간 본성을 입으신 말할 수 없는 신비를 간략히 언급하지만, 이 간략함은 놀랍도록 명료하다.

'말씀이 육신이 되었다'고 할 때, 이것은 하나님의 아들이 우리를 위해 하늘의 영광의 높은 곳에서 얼마나 비천하고 초라한 상태로 내려오셨는지를 표현한다. 성경이 사람을 경멸적으로 말할 때 '육신'이라 부른다. 비록 하나님의 말씀의 영적 영광과 우리 육신의 비천함 사이에 엄청난 거리가 있지만, 하나님의 아들은 그토록 낮은 곳까지 내려오셔서 그 육신을 취하셨다. 여기서 '육신'은 부패한 본성이 아니라 필멸하는 사람을 의미하며, 그것의 약하고 소멸하는 본성을 경멸적으로 표현한다(시 78:39; 사 40:6).

아폴리나리우스는 그리스도가 단지 영혼 없는 인간의 몸만을 입으셨다고 상상했는데, 이는 어리석다. 성경의 수많은 구절에서 그가 영혼과 몸을 모두 지니셨음을 증명할 수 있기 때문이다.

그리스도 안에서 두 본성이 한 위격으로 연합하셨으므로, 같은 그리스도가 참 하나님이시며 참 사람이시다. 그리고 위격의 연합이 두 본성이 구별되어 남아 있음을 방해하지 않는다. 그의 신성은 자신에게 고유한 것을 모두 보유하고, 그의 인성은 자신에게 속한 것을 별도로 보유한다.

사탄은 항상 두 가지 오류 중 하나를 통해 건전한 교리를 무너뜨리려 했다. 첫째, 그의 신성이나 참된 인간 본성 중 하나가 온전히 남아 있지 않을 만큼 뒤섞는 것이다. 둘째, 마치 두 인격이 있는 것처럼 분리하는 것이다. 네스토리우스는 두 본성을 인정하되 두 그리스도를 상상했다. 유티케스는 한 그리스도가 하나님의 아들이자 사람의 아들임을 인정하되, 두 본성이 섞여 어느 쪽도 남아 있지 않다고 주장했다.

**우리 가운데 거하시매.** 이것은 거처에서 영구히 산다는 것이 아니라 잠시 머문다는 것이다. 사용된 그리스어 단어(ἐσκήνωσεν)는 장막에서 유래했다. 그리스도가 지상에서 맡기신 직무를 수행하셨음을, 즉 단순히 잠깐 나타나신 것이 아니라 그의 직무의 과정을 완수하실 때까지 사람들 가운데 대화하셨음을 의미한다.

**우리가 그의 영광을 보니.** 모든 사람이 그리스도의 영광을 볼 수 있었지만, 눈이 먼 대다수에게는 알려지지 않았다. 오직 성령이 눈을 열어 주신 소수만이 이 영광의 나타나심을 보았다. 그리스도는 사람으로 알려지셨지만, 그의 인격 안에서 훨씬 더 고귀하고 탁월한 무언가를 드러내셨다. 신성의 위엄이 육신에 의해 소멸된 것이 아니라, 육신의 낮은 상태 아래 감추어졌지만 그 광채를 드러낸 것이다.

**아버지의 독생자의 영광.** 여기서 '처럼'은 부적절한 비교가 아니라 참되고 충분한 인정을 표현한다.

원주석

15절 카드 ↗

15. John testifieth . He now relates what was the preaching of John. By using the verb testifieth ( μαρτυρεῖ ) in the present tense, (27) he denotes a continued act, and certainly this doctrine must be continually in force, as if the voice of John were continually resounding in the ears of men. In the same manner he afterwards uses the word cry , to intimate that the doctrine of John was in no degree obscure or ambiguous, and that he did not mutter among a few men, (28) but openly, and with a loud voice, preached Christ. The first sentence is intended to convey the statement, that he was sent for the sake of Christ, and therefore that it would have been unreasonable that he should be exalted, while Christ was lying low. This is he of whom I spoke . By these words he means that his intention was, from the beginning, to make Christ known, and that this was the design of his public discourses; as, indeed, there was no other way in which he could discharge his office as ambassador than by calling his disciples to Christ. Who, coming after me . Though John the Baptist was older than Christ by a few months, yet he does not now speak of age; but as he had discharged the office of prophet for a short period before Christ appeared in public, so he makes himself the predecessor with respect to time. With respect, therefore, to public manifestation, Christ came after John the Baptist. The words which follow might be literally rendered, he was made before me , for he was before me ; but the meaning is, that Christ was justly preferred to John, because he was more excellent . He therefore surrenders his office to Christ and — as the proverb runs — “delivers to him the torch,” or gives way to him as his successor. But as he arose later in the order of time, John reminds his hearers that this is no reason why he should not be preferred to himself, as his rank deserved. Thus, all who are superior to others, either in the gifts of God or in any degree of honor, must remain in their own rank, so as to be placed below Christ. (27) “ En usant du verbe du temps present, a scavoir, Rend tesmoignage, et on pas, Rendoit ;” — “by using the verb in the present tense, giveth testimony , and not gave testimony . ” (28) “ Qu’il n’a point parle entre ses dents, et communique la chose comme en secret a peu de gens ;” — “that he did not speak between his teeth, and communicate the matter, as it were secretly, to a few persons.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/jhn-1-15

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15. **요한이 그에 대하여 증언하여.** 이제 요한의 설교가 무엇이었는지를 전한다. 현재 시제('증언하다')를 사용함으로써 이 교리가 지속적으로 효력이 있음을 나타낸다. 마치 요한의 목소리가 사람들의 귀에 끊임없이 울려 퍼지는 것처럼. '외쳤다'는 단어도 그의 교리가 조금도 모호하지 않았으며, 몇몇 사람 사이에서 중얼거린 것이 아니라 공개적으로, 큰 소리로 그리스도를 전했음을 나타낸다.

**내가 말한 바.** 이 말로 그는 처음부터 자신의 의도가 그리스도를 알리는 것이었고, 이것이 그의 공적 설교의 목적이었음을 뜻한다. 사실 그리스도께 제자들을 초청하는 것 외에는 다른 방법으로 사신(使臣)의 직무를 수행할 수 없었다.

**나보다 앞서 계셨다.** 세례 요한은 나이로는 그리스도보다 몇 달 앞섰지만, 여기서는 나이에 대해 말하는 것이 아니다. 공적 사역의 순서에서 그리스도보다 앞서 사역했으므로, 시간적 순서에서 자신을 전임자로 삼는다. 그러나 그리스도가 자신보다 뒤에 오셨다고 해서 자신이 그보다 앞선다는 의미는 아니다. 그리스도는 마땅히 자신보다 높은 분이시기 때문이다. 따라서 그는 자신의 직무를 그리스도에게 넘겨주고 후계자로서 그에게 자리를 내준다.

원주석

16절 카드 ↗

16. And out of his fullness . He begins now to preach about the office of Christ, that it contains within itself an abundance of all blessings, so that no part of salvation must be sought anywhere else. True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ, that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith. He declares in general, that out of Christ we ought not to seek any thing good, though this sentence consists of several clauses. First, he shows that we are all utterly destitute and empty of spiritual blessings; for the abundance which exists in Christ is intended to supply our deficiency, to relieve our poverty, to satisfy our hunger and thirst. Secondly, he warns us that, as soon as we have departed from Christ, it is ill vain for us to seek a single drop of happiness, because God hath determined that whatever is good shall reside in him alone. Accordingly, we shall find angels and men to be dry, heaven to be empty, the earth to be unproductive, and, in short, all things to be of no value, if we wish to be partakers of the gifts of God in any other way than through Christ. Thirdly, he assures us that we shall have no reason to fear the want of any thing, provided that we draw from the fullness of Christ, which is in every respect; so complete, that we shall experience it to be a truly inexhaustible fountain; and John classes himself with the rest, not for the sake of modesty, but to make it more evident that no man whatever is excepted. It is indeed uncertain whether he speaks generally of the whole human race, or means only those who, subsequently to the manifestation of Christ in the flesh, have been made more fully partakers of his blessings. All the godly, no doubt, who lived under the law, drew out of the same fullness ; but as John immediately afterwards distinguishes between different periods, it is more probable that here he especially recommends that rich abundance of blessings which Christ displayed at his coming. For we know that under the Law the gifts of God were more sparingly tasted, but that when Christ was manifested in flesh, they were poured out, as it were, with a full hand, even to satiety. Not that any of us has obtained a greater abundance of the grace of the Spirit than Abraham did, but I speak of God’s ordinary dispensation, and of the way and manner of dispensing. John the Baptist, that he may the more freely invite his disciples to come to Christ, declares that in him is laid up for all an abundance of the blessings of which they are destitute. And yet if any one choose to extend the meaning farther, there will be no absurdity in doing so; or rather, it will agree well with the strain of the discourse, that all the fathers, from the beginning of the world, drew from Christ all the gifts which they possessed; for though the law was given by Moses , yet they did not obtain grace by it. But I have already stated what appears to me to be the preferable view; namely, that John here compares us with the fathers, so as to magnify, by means of that comparison, what has been given to us. And, grace for grace . In what manner Augustine explains this passage is well known - that all the blessings which God bestows upon us from time to time, and at length life everlasting, are not granted as the reward due to our merits, but that it proceeds from pure liberality that God thus rewards former grace , and crowns his own gifts in us. This is piously and judiciously said, but has nothing to do with the present passage. The meaning would be more simple if you were to take the word for ( ἀντὶ ) comparatively, as meaning, that whatever graces God bestows on us, proceed equally from the same source. It might also be taken as pointing out the final cause, that we now receive grace , that God may one day fulfill the work of our salvation, which will be the fulfillment of grace . For my own part, I agree with the opinion of those who say that we are watered with the graces which were poured out on Christ; for what we receive from Christ he does not bestow upon us as being God, but the Father communicated to him what would flow to us as through a channel. This is the anointing with which he was anointed, that he might anoint us all along with him. Hence, too, he is called Christ, ( the Anointed ,) and we are called Christians. return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **그의 충만한 데서 우리가 다 받으니.** 이제 그리스도의 직무에 대해 전하기 시작한다. 그 직무 안에 모든 축복의 풍성함이 담겨 있어 구원의 어떤 부분도 다른 곳에서 구해서는 안 된다는 것이다. 하나님께 생명, 의로움, 덕, 지혜의 샘이 있지만, 우리에게는 감추어진 접근할 수 없는 샘이다. 그러나 이것들의 풍성함이 그리스도 안에 나타났으므로, 우리가 그에게 피할 수 있다. 그는 우리가 믿음으로 통로를 열기만 하면 우리에게로 흘러오시기를 기뻐하신다.

그는 일반적으로 그리스도 밖에서는 어떤 선한 것도 구하지 말아야 함을 선언한다. 첫째, 우리는 영적 축복들을 완전히 결여하고 비어 있다. 둘째, 그리스도에게서 떠나는 순간 행복의 한 방울도 구하는 것이 헛수고다. 하나님이 모든 선한 것이 오직 그리스도 안에만 거하도록 정하셨기 때문이다. 셋째, 그리스도의 충만한 데서 길어낸다면 어떤 것도 부족할 것을 두려워할 필요가 없다. 그 충만함은 모든 면에서 완전하여 진정 무한한 샘임을 경험하게 될 것이다.

**은혜 위에 은혜를.** 이것은 그리스도가 우리에게 부어 주시는 은혜들이 그분 위에 부어진 것에서 흘러나옴을 가리킨다. 우리가 그리스도로부터 받는 것은 그가 하나님으로서 베푸시는 것이 아니라, 아버지가 그에게 전달하여 통로를 통해 흘러오게 하신 것이다. 이것이 그가 기름 부음을 받은 기름 부음이니, 그로 말미암아 우리 모두를 그와 함께 기름 부으신 것이다. 이로 인해 그는 '그리스도(기름 부음을 받은 자)'라 불리고 우리는 '그리스도인들'이라 불린다.

원주석

17절 카드 ↗

17. For the Law was given by Moses . This is an anticipation, by which he meets an objection that was likely to arise; for so highly was Moses esteemed by the Jews that they could hardly receive anything that differed from him. The Evangelist therefore shows how far inferior the ministry of Moses was to the power of Christ . At the same time, this comparison sheds no small luster on the power of Christ; for while the utmost possible deference was rendered to Moses by the Jews, the Evangelist reminds them that what he brought was exceedingly small, when compared with the grace of Christ. It would otherwise have been a great hindrance, that they expected to receive from the Law what we can only obtain through Christ. But we must attend to the antithesis, when he contrasts the law with grace and truth ; for his meaning is, that the law wanted both of them. (29) The word Truth denotes, in my opinion, a fixed and permanent state of things. By the word Grace I understand the spiritual fulfillment of those things, the bare letter of which was contained in the Law . And those two words may be supposed to refer to the same thing, by a well-known figure of speech, (hypallage;) as if he had said, that grace , in which the truth of the Law consists, was at length exhibited in Christ . But as the meaning will be in no degree affected, it is of no importance whether you view them as united or as distinguished. This at least is certain, that the Evangelist means, that in the Law there was nothing more than a shadowy image of spiritual blessings, but that they are actually found in Christ ; whence it follows, that if you separate the Law from Christ , there remains nothing in it but empty figures. For this reason Paul says that the shadows were in the law , but the body is in Christ , ( Colossians 2:17 .) And yet it must not be supposed that anything was exhibited by the Law in a manner fitted to deceive; for Christ is the soul which gives life to that which would otherwise have been dead under the law . But here a totally different question meets us, namely, what the law could do by itself and without Christ; and the Evangelist maintains that nothing permanently valuable is found in it until we come to Christ. This truth consists in our obtaining through Christ that grace which the law could not at all bestow; and therefore I take the word grace in a general sense, as denoting both the unconditional forgiveness of sins, and the renewal of the heart. For while the Evangelist points out briefly the distinction between the Old and New Testaments, (30) (which is more fully described in Jeremiah 31:31 ,) he includes in this word all that relates to spiritual righteousness. Now this righteousness consists of two parts; first, that God is reconciled to us by free grace , in not imputing to us our sins; and, secondly, that he has engraven his law in our hearts, and, by his Spirit, renews men within to obedience to it; from which it is evident that the Law is incorrectly and falsely expounded, if there are any whose attention it fixes on itself, or whom it hinders from coming to Christ (29) “ Que la Loy n’a eu ne l’un ne l’autre ;” — “that the Law had neither the one nor the other.” (30) The points of agreement and of difference between the Old and New Testaments are copiously illustrated by our Author in the Institutes of the Christian Religion, Book II. chap. 10.11 — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **율법은 모세로 말미암아 주어진 것이요.** 이것은 예상되는 반론을 미리 막는 것이다. 유대인들은 모세를 너무나 높이 평가하여 그와 다른 것은 도저히 받아들이기 어려웠다. 그러므로 복음서 기자는 모세의 사역이 그리스도의 능력에 얼마나 못 미치는지를 보여 준다. 동시에 이 비교는 그리스도의 능력에 적지 않은 빛을 더해 준다. 유대인들이 모세에게 최대한의 존경을 표했으나, 복음서 기자는 그가 가져온 것이 그리스도의 은혜에 비하면 매우 적은 것임을 상기시켜 준다.

'은혜'와 '진리'가 율법과 대조된다. 여기서 '진리'는 고정되고 영구한 상태를 가리킨다고 본다. '은혜'는 율법에 문자로만 담겼던 것들의 영적 성취를 의미한다. 이 두 단어는 전치법(hypallage)으로 같은 것을 가리키는 것으로 볼 수도 있다. 마치 '율법의 진리가 되는 은혜가 마침내 그리스도 안에 나타났다'는 것처럼.

확실한 것은, 복음서 기자가 율법에는 영적 축복들의 그림자에 불과한 것만 있었지만, 그것들이 실제로 그리스도 안에서 발견된다고 의미한다는 것이다. 따라서 그리스도 없이 율법을 분리하면 빈 형상만 남는다. 이 때문에 바울은 그림자들이 율법 안에 있고 실체는 그리스도 안에 있다고 말한다(골 2:17). 여기서 '진리'는 그리스도를 통해 우리가 얻는 것을 가리키며, 율법이 전혀 줄 수 없었던 것이다. '은혜'를 일반적 의미에서, 죄의 무조건적 용서와 마음의 새롭게 됨 둘 다를 포함하는 것으로 이해한다.

원주석

18절 카드 ↗

18. No man hath ever seen God . Most appropriately is this added to confirm the preceding statement; for the knowledge of God is the door by which we enter into the enjoyment of all blessings; and as it is by Christ alone that God makes himself known to us, hence too it follows that we ought to seek all things from Christ. This order of doctrine ought to be carefully observed. No remark appears to be more common than this, that each of us receives, according to the measure of his faith, what God offers to us; but there are few who think that we must bring the vessel of faith and of the knowledge of God with which we draw. When he says that no man hath seen God , we must not understand him to refer to the outward perception of the bodily eye; for he means generally, that as God dwells in inaccessible light , ( 1 Timothy 6:16 ,) he cannot be known but in Christ, who is his lively image. This passage is usually explained thus that as the naked majesty of God is concealed within himself, he never could be comprehended, except so far as he revealed himself in Christ; and therefore that it was only in Christ that God was formerly known to the fathers. But I rather think that the Evangelist here abides by the comparison already stated, namely, how much better our condition is than that of the fathers, because God, who was formerly concealed in his secret glory, may now be said to have rendered himself visible; for certainly when Christ is called the lively image of God , ( Hebrews 1:3 ,) this refers to the peculiar privilege of the New Testament. In like manner, the Evangelist describes, in this passage, something new and uncommon, when he says that the only-begotten Son, who was in the bosom of the Father , hath made known to us what was formerly concealed. He therefore magnifies the manifestation of God, which has been brought to us by the gospel, in which he distinguishes us from the fathers, and shows that we are superior to them; as also Paul explains more fully in the Third and Fourth chapters of the Second Epistle to the Corinthians. For he maintains that there is now no longer any vail , such as existed under the Law, but that God is openly beheld in the face of Christ. If it be thought unreasonable that the fathers are deprived of the knowledge of God, who have the prophets daily going before them and holding out the torch, I reply, that what is ascribed to us is not simply or absolutely denied to them, but that a comparison is made between the less and the greater, as we say; because they had nothing more than little sparks of the true light, the full brightness of which daily shines around us. If it be objected, that at that time also God was seen face to face , ( Genesis 32:30 ; Deuteronomy 34:10 ,) I maintain that that sight is not at all to be compared with ours; but as God was accustomed at that time to exhibit himself obscurely, and, as it were, from a distance, those to whom he was more clearly revealed say that they saw him face to face . They say so with reference to their own time; but they did not see God in any other way than wrapped up in many folds of figures and ceremonies. (31) That vision which Moses obtained on the mountain was remarkable and more excellent than almost all the rest; and yet God expressly declares, thou shalt not be able to see my face, only thou shalt see my back, ( Exodus 33:23 ;) by which metaphor he shows that the time for a full and clear revelation had not yet come. It must also be observed that, when the fathers wished to behold God, they always turned their eyes towards Christ. I do not only mean that they beheld God in his eternal Speech , but also that they attended, with their whole mind and with their whole heart, to the promised manifestation of Christ. For this reason we shall find that Christ afterwards said, Abraham saw my day , ( John 8:56 ;) and that which is subordinate is not contradictory. It is therefore a fixed principle, that God, who was formerly invisible, hath now made himself visible in Christ. When he says that the Son was in the bosom of the Father , the metaphor is borrowed from men, who are said to receive into their bosom those to whom they communicate all their secrets. The breast is the seat of counsel. He therefore shows that the Son was acquainted with the most hidden secrets of his Father, in order to inform us that we have the breast of God, as it were, laid open to us in the Gospel. (31) “ Enveloppemens de figures et ceremonies .” return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **본래 하나님을 본 사람이 없으되.** 이것은 앞의 진술을 확인하기 위해 매우 적절하게 덧붙여진다. 하나님에 대한 지식이 모든 축복을 누리는 문이기 때문이다. 그리고 그리스도만을 통해 하나님이 자신을 우리에게 알리시므로, 모든 것을 그리스도에게서 구해야 함도 따라온다.

'본 사람이 없다'고 할 때 육체적 눈의 외적 인식을 의미하지 않는다. 일반적으로, 하나님이 접근할 수 없는 빛 안에 계시므로(딤전 6:16), 그리스도 안에서만 알려질 수 있다는 뜻이다. 그리스도는 하나님의 살아 있는 형상이시다(히 1:3).

나는 복음서 기자가 여기서 이미 언급한 비교에 머문다고 생각한다. 즉 우리의 상태가 아버지들보다 얼마나 더 나은가 하는 비교이다. 하나님이 이전에는 그의 비밀스러운 영광 안에 감추어져 계셨지만, 이제 그리스도 안에서 자신을 보이게 하셨다. 그리스도가 '하나님의 살아 있는 형상'이라 불릴 때(히 1:3), 이것은 신약의 특별한 특권과 관련된다.

아버지의 품속에 있는 독생자가 감추어져 있던 것을 우리에게 알려 주셨다. 따라서 복음서 기자는 복음을 통해 우리에게 이루어진 하나님의 나타나심을 높인다. 그는 이것으로 우리를 아버지들과 구별하고, 우리가 그들보다 낫다는 것을 보여 준다. 아버지들도 그 당시의 작은 불꽃들을 가졌지만, 이제 우리에게는 그 완전한 밝음이 날마다 비춘다.

**아버지의 품속에 있는.** 이 비유는 자신의 모든 비밀을 전달하는 사람들을 품 안에 받아들인다는 사람들의 관습에서 빌려온 것이다. 가슴은 상담의 자리다. 따라서 아들이 아버지의 가장 깊은 비밀을 알았음을 보여 주어, 복음 안에서 하나님의 가슴이 우리에게 열린 것과 같다는 것을 알려 준다.

원주석

19절 카드 ↗

19. And this is the testimony . Hitherto the Evangelist has related the preaching of John about Christ; he now comes down to a more illustrious testimony, which was delivered to the ambassadors of the Priests , that they might convey it to Jerusalem. He says, therefore, that John openly confessed for what purpose he was sent by God. The first inquiry here is, for what purpose the Priests put questions to him. It is generally believed that, out of hatred to Christ, they gave to John an honor which did not belong to him; but this could not be the reason, for Christ was not yet known to them. Others say that they were better pleased with John, because he was of the lineage and order of the priesthood; but neither do I think that this is probable; for since they expected from Christ all prosperity, why did they voluntarily contrive a false Christ ? I think, therefore, that there was another reason that induced them. It was now a long time since they had the Prophets; John came suddenly and contrary to expectation; and the minds of all were aroused to expect the Messiah. Besides, all entertained the belief that the coining of the Messiah was at hand. That they may not appear to be careless about their duty, if they neglect or disguise a matter of so great importance, they ask John , Who art thou ? At first, therefore, they did not act from malice, but, on the contrary, actuated by the desire of redemption, they wish to know if John be the Christ, because he begins to change the order which had been customary in the Church. And yet I do not deny that ambition, and a wish to retain their authority, had some influence over them; but nothing certainly was farther from their intention than to transfer the honor of Christ to another. Nor is their conduct in this matter inconsistent with the office which they sustain; for since they held the government of the Church of God, it was their duty to take care that no one rashly obtruded himself, that no founder of a new sect should arise, that the unity of faith should not be broken in the Church, and that none should introduce new and foreign ceremonies. It is evident, therefore, that a report about John was widely spread and aroused the minds of all; and this was arranged by the wonderful Providence of God, that this testimony might be more strikingly complete. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **요한의 증언이 이러하니라.** 지금까지 복음서 기자는 그리스도에 대한 요한의 설교를 전했다. 이제 제사장들의 사신들에게 전달된 더 빛나는 증언으로 내려온다. 요한이 하나님께 보내심을 받은 목적을 공개적으로 고백했다는 것이다.

제사장들이 그에게 질문한 이유에 대한 일반적인 믿음은, 그리스도에 대한 미움으로 그들이 요한에게 그에게 속하지 않은 영광을 돌렸다는 것이다. 그러나 이것이 이유일 수 없다. 그리스도가 아직 그들에게 알려지지 않았기 때문이다. 나는 다른 이유가 있었다고 생각한다. 오랫동안 선지자가 없었는데 요한이 갑자기 예기치 않게 나타났다. 모든 이들의 마음이 메시아를 기대하도록 각성되었고, 메시아의 오심이 임박했다는 믿음이 일반적이었다. 제사장들은 자신들의 의무를 소홀히 하는 것처럼 보이지 않으려고, 요한이 그리스도인지를 물었다.

그들의 행동이 그들이 맡은 직무와 일치하지 않는 것도 아니었다. 하나님의 교회를 다스리는 자들로서, 아무도 경솔하게 침입하지 않도록, 새로운 분파의 창시자가 나타나지 않도록, 믿음의 통일이 깨지지 않도록 살피는 것이 그들의 의무였기 때문이다.

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20절 카드 ↗

20. And he confessed, and denied not . That is, he confessed openly, and without any ambiguity or hypocrisy. The word confess , in the first instance, means generally, that he stated the fact as it really was. In the second instance, it is repeated in order to express the form of the confession. He replied expressly, that he was not the Christ return to ' Top of Page ' <a name="verse-21" class="com-number"

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20. **요한이 드러내어 말하고 숨기지 아니하니.** 즉, 그는 공개적으로, 어떤 모호함이나 위선 없이 진술했다는 것이다. '고백하다'는 단어는 먼저 일반적으로 그가 사실대로 진술했음을 의미한다. 두 번째로 반복될 때는 고백의 형식을 표현한다. 그는 자신이 그리스도가 아니라고 명백히 대답했다.

원주석

21절 카드 ↗

21. Art thou Elijah ? Why do they name Elijah rather than Moses? It was because they learned from the prediction of Malachi 4:2 , that when the Messiah, the Sun of Righteousness , should arise, Elijah would be the morning star to announce his approach. But the question is founded on a false opinion which they had long held; for, holding the opinion that the soul of a man departs out of one body into another, when the Prophet Malachi announced that Elijah would be sent, they imagined that the same Elijah , who lived under the reign of king Ahab, ( 1 Kings 17:1 ,) was to come. It is therefore a just and true reply which John makes, that he is not Elijah ; for he speaks according to the opinion which they attached to the words; but Christ, giving the true interpretation of the Prophet, affirms that John is Elijah, ( Matthew 11:14 ; Mark 9:13 .) Art thou a Prophet ? Erasmus gives an inaccurate explanation of these words by limiting them to Christ; for the addition of the article ( ὁ προφήτης , the prophet ) carries no emphasis in this passage; and the messengers afterwards declare plainly enough, that they meant a different prophet from Christ; for they sum up the whole: by saying, (verse 25,) if thou art neither the Christ, nor Elijah, nor a Prophet . Thus we see that they intended to point out different persons. Others think that they inquired if he was one of the ancient prophets ; but neither do I approve of that exposition. Rather do they by this term point out the office of John, and ask if God had appointed him to be a prophet . When he replies, I am not , he does not for the sake of modesty tell a lie, but honestly and sincerely detaches himself from the company of the prophets . And yet this reply is not inconsistent with the honorable attestation which Christ gives him. Christ bestows on John the designation of prophet , and even adds that he is more than a prophet , ( Matthew 11:9 ;) but by these words he does nothing more than demand credit and authority for his doctrine, and at the same time describes, in lofty terms, the excellence of the office which had been conferred on him. But in this passage John has a different object in view, which is, to show that he has no special message, as was usually the case with the prophets , but that he was merely appointed to be the herald of Christ. This will be made still more clear by a comparison. All ambassadors — even those who are not sent on matters of great importance — obtain the name and authority of ambassadors, because they hold special commissions. Such were all the Prophets who, having been enjoined to deliver certain predictions, discharged the prophetic office. But if some weighty matter come to be transacted, and if two ambassadors are sent, one of whom announces the speedy arrival of another who possesses full power to transact the whole matter, and if this latter has received injunctions to bring it to a conclusion, will not the former embassy be reckoned a part and appendage of the latter, which is the principal? Such was the case with John the Baptist, to whom God had given no other injunction than to prepare the Jews for listening to Christ, and becoming his disciples. (35) That this is the meaning, will still more fully appear from the context; for we must investigate the opposite clause, which immediately follows. I am not a prophet , says he, but a voice crying in the wilderness . The distinction lies in this, that the voice crying , that a way may be prepared for the Lord , is not a prophet , but merely a subordinate minister, so to speak; and his doctrine is only a sort of preparation for listening to another Teacher. In this way John, though he is more excellent than all the prophets, still is not a prophet (35) “ Sinon de preparer les Juifs a donner audience a Christ, et estre ses disciples .” return to ' Top of Page ' <a name="verse-23" class="com-number"

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21. **네가 엘리야냐?** 말라기 4:2에서 의의 태양이신 메시아가 나타날 때 엘리야가 그의 오심을 알리는 새벽별이 될 것이라 했기 때문에, 그들은 다른 선지자보다 엘리야를 언급한다. 그러나 그들이 오래 품어 온 거짓 의견에 근거한 질문이었다. 말라기가 엘리야가 보내질 것이라 예언했을 때, 그들은 영혼이 한 몸에서 다른 몸으로 이동한다는 견해에 따라, 아합 왕 치세에 살았던 같은 엘리야가 오는 것이라 상상했다(왕상 17:1). 따라서 요한의 대답은 옳고 진실하다. 그들이 그 말에 붙인 의미에 따라 자신이 엘리야가 아니라고 말한 것이다. 그러나 선지자의 참된 해석을 주신 그리스도는 요한이 엘리야라고 확언하신다(마 11:14; 막 9:13).

**네가 그 선지자냐?** 에라스무스는 이 말을 그리스도에게만 제한하여 부정확하게 설명한다. 이어서 사신들이 명백히 다른 선지자를 의미한다고 밝히기 때문이다(25절). 그들은 요한에게 하나님이 그를 선지자로 임명하셨는지를 묻는 것이다.

요한이 '아니다'라고 대답할 때, 겸손 때문에 거짓말하는 것이 아니라 선지자들의 무리에서 자신을 정직하고 진지하게 분리하는 것이다. 그리스도가 그에게 선지자 이상이라는 영예로운 증언을 주시는 것(마 11:9)과 이 대답이 모순되지 않는다. 그리스도는 그 말로 그의 교리에 신뢰와 권위를 요구하며, 그에게 주어진 직무의 탁월함을 높이 표현하는 것뿐이다.

요한의 목적은 다르다. 그는 선지자들처럼 특별한 메시지를 가진 것이 아니라, 단지 그리스도의 선구자로 임명되었음을 보이려 하는 것이다. 모든 대사들은 특별한 사명을 받았으므로 대사의 이름과 권위를 얻는다. 선지자들이 바로 그러했다. 그러나 한 사신이 전권을 가진 다른 이의 임박한 도착을 알리기 위해 보내진다면, 앞의 사신의 임무는 뒤의 것에 부속된 것으로 여겨진다. 요한의 경우가 바로 그러했다. 그는 유대인들을 그리스도의 말씀을 듣고 그의 제자가 되도록 준비시키는 것 외에 다른 명령을 받지 않았다.

원주석

23절 카드 ↗

23. The voice of him who crieth . As he would have been chargeable with rashness in undertaking the office of teaching, if he had not received a commission, he shows what was the duty which he had to perform, and proves it by a quotation from the Prophet Isaiah 60:3 . Hence it follows that he does nothing but what God commanded him to do. Isaiah does not, indeed, speak there of John alone, but, promising the restoration of the Church, he predicts that there will yet be heard joyful voices, commanding to prepare the way for the Lord . Though he points out the coming of God, when he brought back the people from their captivity in Babylon, yet the true accomplishment was the manifestation of Christ in flesh. Among the heralds who announced that the Lord was at hand, John held the chief place. To enter into ingenious inquiries, as some have done, into the meaning of the word Voice , would be frivolous. John is called a Voice , because he was enjoined to cry. It is in a figurative sense, undoubtedly, that Isaiah gives the name wilderness to the miserable desolation of the Church, which seemed to preclude the return of the people; as if he had said, that a passage would indeed be opened up for the captive people, but that the Lord would find a road through regions in which there was no road. But that visible wilderness , in which John preached, was a figure or image of the awful desolation which took away all hope of deliverance. If this comparison be considered, it will be easily seen that no torture has been given to the words of the prophet in this application of them; for God arranged everything in such a manner, as to place before the eyes of his people, who were overwhelmed with their calamities, a mirror of this prediction. return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **광야에서 외치는 자의 소리.** 그는 가르치는 직무를 맡는 데 있어 경솔함의 비난을 받지 않도록, 자신이 수행해야 할 의무를 보이고 이사야 60:3(실제로는 사 40:3)의 인용으로 증명한다. 따라서 그가 하나님의 명령에 따라 행하는 것임이 나타난다.

이사야는 요한 혼자만을 가리키는 것이 아니라, 교회의 회복을 약속하면서 주님을 위해 길을 예비하도록 명하는 기쁜 소리들이 아직 들릴 것이라 예언한다. 그는 하나님이 백성을 바벨론 포로에서 데려올 때 하나님의 오심을 가리키지만, 그 참된 성취는 그리스도가 육신으로 나타나심이다. 그리스도가 오심을 알린 선구자들 중에 요한이 으뜸의 자리를 차지했다.

'광야'는 백성의 귀환의 소망을 완전히 앗아가는 것처럼 보인 교회의 비참한 황폐함을 비유적으로 가리킨다. 요한이 설교한 눈에 보이는 광야는 이 예언의 형상이나 그림이었다. 하나님은 그의 백성이 고난에 압도되었을 때 이 예언의 거울을 눈앞에 두도록 모든 것을 배치하셨다.

원주석

24절 카드 ↗

24. Were of the Pharisees . He says that they were Pharisees , who at that time held the highest rank in the Church; and he says so in order to inform us, that they were not some contemptible persons of the order of the Levites, but men clothed with authority. This is the reason why they raise a question about his baptism . Ordinary ministers would have been satisfied with any kind of answer; but those men, because they cannot draw from John what they desired, accuse him of rashness for venturing to introduce a new religious observance. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **그들은 바리새인들이 보낸 자.** 그가 바리새인들이었다고 말하는 것은, 그 당시 교회에서 최고 지위를 차지한 이들이었기 때문이다. 그들이 경멸할 만한 레위인들이 아니라 권위를 지닌 사람들이었음을 알리기 위함이다. 이것이 그들이 그의 세례에 관해 질문하는 이유다. 보통 사역자들은 어떤 대답에도 만족했겠지만, 그들은 요한으로부터 원하는 것을 이끌어낼 수 없자, 새로운 종교 의식을 도입하는 무모함을 비난한다.

원주석

25절 카드 ↗

25. Why then dost thou baptize ? By laying down those three degrees, they appear to form a very conclusive argument : if thou art not the Christ, nor Elijah, nor a prophet ; for it does not belong to every man to institute the practice of baptism . The Messiah was to be one who possessed all authority. Of Elijah who was to come, they had formed this opinion, that he would commence the restoration both of the royal authority and of the Church. The prophets of God, they readily grant, have a right to discharge the office committed to them. They conclude, therefore, that for John to baptize is an unlawful novelty, since he has received from God no public station. But they are wrong in not acknowledging him to be that Elijah who is mentioned by Malachi 4:5 ; though he denies that he is that Elijah of whom they foolishly dreamed. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **그러면 네가 어찌하여 세례를 베푸느냐?** 그들은 세 가지 경우를 열거하는 것처럼 보인다. 네가 그리스도도 아니요, 엘리야도 아니요, 선지자도 아니라면 말이다. 왜냐하면 세례를 제정하는 것이 모든 사람에게 해당되지 않기 때문이다. 메시아는 모든 권위를 지닌 분이다. 올 엘리야는 왕권과 교회 모두의 회복을 시작할 것이라 기대했다. 하나님의 선지자들은 자신들에게 맡겨진 직무를 수행할 권리가 있다고 쉽게 인정한다. 따라서 요한이 하나님으로부터 어떤 공적 지위도 받지 않았으므로, 그가 세례를 베푸는 것은 불법적인 새로운 것이라고 결론 내린다.

원주석

26절 카드 ↗

26. I baptize with water . This ought to have been abundantly sufficient for the correction of their mistake, but a reproof otherwise clear is of no advantage to the deaf; for, when he sends them to Christ, and declares that Christ is present, this is a clear proof not only that he was divinely appointed to be a minister of Christ, but that he is the true Elijah , who is sent to testify that the time is come (36) for the renovation of the Church. There is a contrast here which is not fully stated; for the spiritual baptism of Christ is not expressly contrasted with the external baptism of John, but that latter clause about the baptism of the Spirit might easily be supplied, and shortly afterwards both are set down by the Evangelist. This answer may be reduced to two heads: first, that John claims nothing for himself but what he has a right to claim, because he has Christ for the Author of his baptism , in which consists the truth of the sign; and, secondly, that he has nothing but the administration of the outward sign, while the whole power and efficacy is in the hands of Christ alone. Thus he defends his baptism so far as its truth depends on anything else; but, at the same time, by declaring that he has not the power of the Spirit, he exalts the dignity of Christ, that the eyes of men may be fixed on him alone. This is the highest and best regulated moderation, when a minister borrows from Christ whatever authority he claims for himself, in such a manner as to trace it to him, ascribing to him alone all that he possesses. It is a foolish mistake, however, into which some people have been led, of supposing that John’s baptism was different from ours; for John does not argue here about the advantage and usefulness of his baptism, but merely compares his own person with the person of Christ. In like manner, if we were inquiring, at the present day, what part belongs to us, and what belongs to Christ, in baptism, we must acknowledge that Christ alone performs what baptism figuratively represents, and that we have nothing beyond the bare administration of the sign. There is a twofold way of speaking in Scripture about the sacraments; for sometimes it tells us that they are the laver of regeneration , ( Titus 3:5 ;) that by them our sins are washed away , ( 1 Peter 3:21 ;) that we are in-grafted into the body of Christ, that our old man is crucified, and that we rise again to newness of life, ( Romans 6:4 ;) and, in those cases, Scripture joins the power of Christ with the ministry of man; as, indeed, man is nothing else than the hand of Christ. Such modes of expression show, not what man can of himself accomplish, but what Christ performs by man, and by the sign, as his instruments. But as there is a strong tendency to fall into superstition, and as men, through the pride which is natural to them, take from God the honor due to him, and basely appropriate it to themselves; so Scripture, in order to restrain this blasphemous arrogance, sometimes distinguishes ministers from Christ, as in this passage, that we may learn that ministers are nothing and can do nothing. One standeth in the midst of you . He indirectly charges them with stupidity, in not knowing Christ, to whom their minds ought to have been earnestly directed; and he always insists earnestly on this point, that nothing can be known about his ministry, until men have come to him who is the Author of it. When he says that Christ standeth in the midst of, them, it is that he may excite their desire and their exertion to know him. The amount of what he says is, that he wishes to place himself as low as possible, lest any degree of honor improperly bestowed on him might obscure the excellence of Christ. It is probable that he had these sentences frequently in his mouth, when he saw himself immoderately extolled by the perverse opinions of men. (36) “ Que le temps estoit venu .” return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **나는 물로 세례를 베풀거니와.** 이것은 그들의 실수를 고치기에 충분했을 것이지만, 분명한 책망도 귀먹은 자에게는 유익이 없다. 그리스도에게 보내면서 그리스도가 이미 오셨다고 선언할 때, 이것은 그가 신적으로 그리스도의 사역자로 임명되었을 뿐 아니라, 그가 말라기가 가리킨 참 엘리야임을 분명히 증명하는 것이다.

여기에 완전히 진술되지 않은 대조가 있다. 그리스도의 영적 세례가 요한의 외적 세례와 명시적으로 대조되지 않았지만, 그 후의 문맥에서 둘 다 나온다. 이 대답은 두 가지로 요약된다. 첫째, 그의 세례의 진리가 그것에 달려 있는 그리스도를 저자로 모시므로, 요한은 자신에게 마땅히 해당하는 것만을 주장한다. 둘째, 그는 외적 표를 집행하는 것 외에 아무것도 없으며, 모든 능력과 효력은 오직 그리스도의 손에 있다. 따라서 그는 표의 진리가 다른 것에 달려 있는 한 자신의 세례를 변호하지만, 동시에 자신이 영의 능력을 갖지 않았음을 선언함으로써 그리스도의 위엄을 높인다.

현재 우리에게도 마찬가지다. 세례에서 우리에게 속하는 부분과 그리스도에게 속하는 부분을 물어본다면, 세례가 비유적으로 나타내는 것을 오직 그리스도만이 행하시며, 우리는 단지 표의 집행만 가지고 있다는 것을 인정해야 한다.

**너희 가운데 서 있어.** 그는 그들이 알아야 할 그리스도를 알지 못한다는 어리석음을 간접적으로 꾸짖는다. 그리스도의 저자 없이는 자신의 사역에 대해 아무것도 알 수 없음을 항상 강조한다. 그리스도가 그들 가운데 서 있다고 말하는 것은 그를 알고자 하는 열망과 노력을 불러일으키기 위함이다.

원주석

27절 카드 ↗

27. Who coming after me . Here he says two things; first, that Christ was behind him in the order of time; but, secondly, that he was far before him in rank and dignity, because the rather preferred him to all. Soon after he will add a third statement, that Christ was preferred to all others, because he is in reality more exalted than all others. return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **나보다 뒤에 오시는 이.** 여기서 두 가지를 말한다. 첫째, 시간의 순서에서 그리스도가 자신보다 뒤에 오셨다. 둘째, 그럼에도 그는 자신보다 훨씬 앞서는데, 왜냐하면 그보다 더 탁월하기 때문이다. 곧 세 번째 진술이 덧붙여질 것이다. 그리스도는 실제로 모든 이들보다 더 높은 분이시기에 모든 이들보다 앞서신다.

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28. These things were done in Bethabara . The place is mentioned, not only to authenticate the narrative, but also to inform us that this answer was given amidst a numerous assembly of people; for there were many who flocked to John’s baptism, and this was his ordinary place for baptizing. It is likewise supposed by some to be a passage across Jordan, and, from this circumstance, they derive the name, for they interpret it the house of passage ; unless, perhaps, some may prefer the opinion of those who refer to the memorable passage of the people, ( Joshua 3:13 ,) when God opened up a way for them in the midst of the waters, under the direction of Joshua. Others say that it ought rather to be read Betharaba . Instead of Bethabara , some have inserted here the name Bethany , but this is a mistake; for we shall afterwards see how near Bethany was to Jerusalem. The situation of Bethabara , as laid down by those who have described the country, agrees best with the words of the Evangelist; though I have no wish to dispute about the pronunciation of the word. return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **이 일은 요단 강 건너편 베다바라에서 된 일이라.** 이 장소를 언급하는 것은 사실을 확인하기 위해서뿐 아니라, 많은 사람들이 모인 가운데 이 대답이 주어졌음을 알리기 위함이다. 요한의 세례 장소에 많은 이들이 모였고, 이곳이 그의 보통 세례 장소였다. 일부는 이것이 요단 건너편의 나루터라고 생각하며, '통과의 집'이라는 뜻으로 해석한다. 일부는 사본에 베다바라 대신 베다니가 삽입되었다고 하지만, 이것은 실수다. 예루살렘에서 베다니까지 얼마나 가까웠는지를 나중에 볼 것이기 때문이다.

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29. The next day . There can be no doubt that John had already spoken about the manifestation of the Messiah; but when Christ began to appear, he wished that his announcement of him should quickly become known, and the time was now at hand when Christ would put an end to John’s ministry, as, when the sun is risen, the dawn suddenly disappears. After having testified to the priests who were sent to him, that he from whom they ought to seek the truth and power of baptism was already present, and was conversing in the midst of the people, the next day he pointed him out to the view of all. For these two acts, following each other in close succession, must have powerfully affected their minds. This too is the reason why Christ appeared in the presence of John. Behold the Lamb of God . The principal office of Christ is briefly but clearly stated; that he takes away the sins of the world by the sacrifice of his death, and reconciles men to God. There are other favors, indeed, which Christ bestows upon us, but this is the chief favor, and the rest depend on it; that, by appeasing the wrath of God, he makes us to be reckoned holy and righteous. For from this source flow all the streams of blessings, that, by not imputing our sins, he receives us into favor. Accordingly, John, in order to conduct us to Christ, commences with the gratuitous forgiveness of sins which we obtain through him. By the word Lamb he alludes to the ancient sacrifices of the Law. He had to do with Jews who, having been accustomed to sacrifices, could not be instructed about atonement for sins in any other way than by holding out to them a sacrifice. As there were various kinds of them, he makes one, by a figure of speech, to stand for the whole; and it is probable that John alluded to the paschal lamb . It must be observed, in general, that John employed this mode of expression, which was better adapted to instruct the Jews, and possessed greater force; as in our own day, in consequence of baptism being generally practiced, we understand better what is meant by obtaining forgiveness of sins through the blood of Christ, when we are told that we are washed and cleansed by it from our pollutions. At the same time, as the Jews commonly held superstitious notions about sacrifices, he corrects this fault in passing, by reminding them of the object to which all the sacrifices were directed. It was a very wicked abuse of the institution of sacrifice, that they had their confidence fixed on the outward signs; and therefore John, holding out Christ, testifies that he is the Lamb of God ; by which he means that all the sacrifices, which the Jews were accustomed to offer under the Law, had no power whatever to atone for sins, but that they were only figures, the truth of which was manifested in Christ himself. Who taketh away the sin of the world . He uses the word sin in the singular number, for any kind of iniquity; as if he had said, that every kind of unrighteousness which alienates men from God is taken away by Christ. And when he says, the sin Of The World, he extends this favor indiscriminately to the whole human race; that the Jews might not think that he had been sent to them alone. But hence we infer that the whole world is involved in the same condemnation; and that as all men without exception are guilty of unrighteousness before God, they need to be reconciled to him. John the Baptist, therefore, by speaking generally of the sin of the world , intended to impress upon us the conviction of our own misery, and to exhort us to seek the remedy. Now our duty is, to embrace the benefit which is offered to all, that each of us may be convinced that there is nothing to hinder him from obtaining reconciliation in Christ, provided that he comes to him by the guidance of faith. Besides, he lays down but one method of taking away sins We know that from the beginning of the world, when their own consciences held them convinced, men labored anxiously to procure forgiveness. Hence the vast number of propitiatory offerings, by which they falsely imagined that they appeased God. I own, indeed, that all the spurious rites of a propitiatory nature drew their existence from a holy origin, which was, that God had appointed the sacrifices which directed men to Christ; but yet every man contrived for himself his own method of appeasing God. But John leads us back to Christ alone, and informs us that there is no other way in which God is reconciled to us than through his agency, because he alone takes away sin . He therefore leaves no other refuge for sinners than to flee to Christ; by which he overturns all satisfactions, and purifications, and redemptions, that are invented by men; as, indeed, they are nothing else than base inventions framed by the subtlety of the devil. The verb αἴρειν ( to take away ) may be explained in two ways; either that Christ took upon himself the load which weighed us down, as it is said that he carried our sins on the tree , ( 1 Peter 2:24 ;) and Isaiah says that the chastisement of our peace was laid on him, ( Isaiah 53:5 ;) or that he blots out sins. But as the latter statement depends on the former, I gladly embrace both; namely, that Christ, by bearing our sins, takes them away . Although, therefore, sin continually dwells in us, yet there is none in the judgment of God, because when it has been annulled by the grace of Christ, it is not imputed to us. Nor do I dislike the remark of Chrysostom, that the verb in the present tense — ὁ αἴρων , who taketh away , denotes a continued act; for the satisfaction which Christ once made is always in full vigor. But he does not merely teach us that Christ takes away sin , but points out also the method, namely, that he hath reconciled the Father to us by means of his death; for this is what he means by the word Lamb . Let us therefore learn that we become reconciled to God by the grace of Christ, if we go straight to his death, and when we believe that he who was nailed to

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29. **이튿날.** 요한이 이미 메시아의 나타나심에 대해 말했던 것은 의심의 여지가 없다. 그러나 그리스도가 나타나기 시작했을 때, 그는 그에 대한 발표가 빨리 알려지기를 원했다. 그리스도가 해가 뜨면 새벽이 사라지듯이 요한의 사역을 끝낼 시간이 다가오고 있었다.

**보라 세상 죄를 지고 가는 하나님의 어린 양이로다.** 그리스도의 주된 직무가 간략하지만 분명하게 진술된다. 그는 자신의 죽음의 희생으로 세상의 죄를 없애고 사람들을 하나님과 화해시킨다는 것이다. 그리스도는 다른 은혜들도 베푸시지만, 이것이 주된 은혜요 나머지는 이에 달려 있다. 하나님의 진노를 달램으로써 우리가 거룩하고 의롭다고 여겨지게 하시는 것이다.

'어린 양'이라는 단어로 그는 율법의 고대 희생들을 암시한다. 그는 유대인들을 다루고 있었는데, 그들은 희생에 익숙해 있어서 유월절 어린 양의 상징으로만 죄 사함에 대해 가르칠 수 있었다. 요한이 이 표현 방식을 사용한 것은, 유대인들을 가르치는 데 더 적합하고 더 큰 힘을 가졌기 때문이다.

동시에 희생에 대한 미신적 생각을 지나가면서 고쳐 주고 있다. 모든 희생이 향하던 목적을 상기시킴으로써. 그는 '하나님의 어린 양'이라는 표현으로, 유대인들이 율법 아래 드리던 모든 희생들이 죄를 속할 능력이 전혀 없었고, 단지 형상들이었는데, 그 진리가 그리스도 안에서 나타났음을 증언한다.

**세상의 죄를.** 단수로 '죄'를 사용하는 것은 어떤 종류의 불의도 포함하기 위함이다. 그가 '세상의 죄'라고 말할 때, 이 은혜를 인류 전체에게 차별 없이 확장하는 것이다. 유대인들이 그가 자신들에게만 보내졌다고 생각하지 않도록 하기 위함이다. 그러나 이로부터 온 세상이 같은 정죄 아래 있음을 추론한다. 모든 사람 예외 없이 하나님 앞에서 불의에 죄가 있으므로, 그와 화해해야 한다.

'지고 가는'이라는 현재 시제 동사(ὁ αἴρων)는 지속적인 행위를 나타낸다. 그리스도가 한 번 드리신 속죄는 항상 완전한 효력이 있기 때문이다.

죄를 없애는 방법도 가리킨다. 그것은 아버지를 자신의 죽음으로 화해시키신 것이다. '어린 양'이라는 단어가 이것을 의미한다. 따라서 우리는 그리스도의 죽음을 직접 바라봄으로써, 십자가에 못 박히신 분이 우리의 죄를 짊어지셨음을 믿음으로써 하나님과 화해하게 됨을 배운다.

원주석

30절 카드 ↗

30. This is he of whom I said. He comprehends every thing in a few words, when he declares that Christ is the person who, he said, was to be preferred to him; for hence it follows that John is nothing more than a herald sent on his account; and hence again it is evident that Christ is the Messiah. Three things are here stated; for when he says that a man cometh after him, he means that he himself was before him in the order of time, to prepare the way for Christ, according to the testimony of Malachi, Behold, I send my messenger before my face, ( Malachi 3:1 .) Again, when he says that he was preferred to himself , this relates to the glory with which God adorned his Son, when he came into the world to fulfill the office of a Redeemer. At last, the reason is added, which is, that Christ is far superior in dignity to John the Baptist. That honor, therefore, which the Father bestowed upon him was not accidental, but was due to his eternal majesty. But of this expression, he was preferred to me , because he was before me , I have already Spoken. (37) (37) See page 49. return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **내가 전에 말하기를 내 뒤에 오는 사람이 있는데 나보다 앞선 것은 그가 나보다 먼저 계심이라 한 것이 이 사람을 가리킨 것이니라.** 그는 이미 이 분이 자신보다 높임을 받아야 한다고 선언했다는 말로 모든 것을 요약한다. 따라서 요한은 그의 사신에 불과하며, 그리스도가 메시아임이 분명하다. 세 가지가 언급된다. 요한 자신이 시간의 순서에서 그리스도보다 앞섰고, 그리스도가 자신보다 높임을 받으셨으며, 그 이유는 그리스도가 존엄에서 훨씬 더 우월하시기 때문이다.

원주석

31절 카드 ↗

31. And I knew him not. That his testimony may not be suspected of having been given either from friendship or favor, he anticipates such a doubt, by affirming that he had no other knowledge of Christ than what he had obtained by divine inspiration. The meaning, therefore, amounts to this, that John does not speak at his own suggestion, nor for the favor of man, but by the inspiration of the Spirit and the command of God. I came baptizing with water; that is, I was called and appointed to this office, that I might manifest him to Israel; which the Evangelist afterwards explains more fully, and confirms, when he introduces John the Baptist, testifying that he had no knowledge of Christ but what he had obtained by oracle; that is, by information or revelation from God. (38) Instead of what we find here, I came to baptize, he there states expressly (verse 33) that he was sent; for it is only the calling of God that makes lawful ministers, because every person who of his own accord, thrusts himself forward, whatever learning or eloquence he may possess, is not entitled to any authority, and the reason is, that he is not authorized by God. Now since it was necessary that John, in order that he might lawfully baptize, should be sent by God, let it be inferred from this, that it is not in the power of any man whatever to institute sacraments, but that this right belongs to God alone, as Christ, on another occasion, in order to prove the baptism of John, asks if it was from heaven , or from men , ( Matthew 21:25 .) (38) “ Par oracle; c’est a dire, advertissement ou revelation de Dieu .” return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **나도 그를 알지 못하였으나.** 자신의 증언이 우정이나 호의에서 비롯된 것이라는 의혹을 막기 위해, 그는 신적 영감에 의해서가 아니고는 그리스도에 대한 다른 지식이 없었음을 미리 밝힌다. 따라서 그 의미는, 요한이 자신의 생각으로 말하는 것이 아니라 성령의 감화와 하나님의 명령으로 말한다는 것이다.

**내가 물로 세례를 베풀러 왔다.** 즉, 나는 이 직무를 위해 부름받고 임명되었으며, 그를 이스라엘에 나타내기 위함이다. 여기서 그의 부르심에 의해 결정된 것이 사신(使臣)으로서 권위를 갖게 한다는 것을 알아야 한다. 오직 하나님의 부르심만이 합법적인 사역자를 만들기 때문이다. 누구든지 하나님의 권위 없이 스스로 나선다면, 아무리 학식이나 웅변이 있어도 어떤 권위도 없다.

이로부터 추론된다. 요한이 합법적으로 세례를 베풀기 위해 하나님으로부터 보내심을 받아야 했으므로, 어떤 사람도 성례를 제정할 권한이 없으며, 이 권리는 오직 하나님께만 속한다는 것이다(마 21:25).

원주석

32절 카드 ↗

32. I saw the Spirit, descending like a dove. This is not a literal but a figurative mode of expression; for with what eyes could he see the Spirit ? But as the dove was a certain and infallible sign of the presence of the Spirit, it is called the Spirit, by a figure of speech in which one name is substituted for another; not that he is in reality the Spirit , but that he points him out, as far as human capacity can admit. And this metaphorical language is frequently employed in the sacraments; for why does Christ call the bread his body , but because the name of the thing is properly transferred to the sign? especially when the sign is, at the same time, a true and efficacious pledge, by which we are made certain that the thing itself which is signified is bestowed on us. Yet it must not be understood that the dove contained the Spirit who fills heaven and earth , ( Jeremiah 23:24 ,) but that he was present by his power, so that John knew that such an exhibition was not presented to his eyes in vain. In like manner, we know that the body of Christ is not connected with the bread, and yet we are partakers of his body. A question now arises, why did the Spirit at that time appear in the form of a dove ? We must always hold that there is a correspondence between the sign and the reality. When the Spirit was given to the apostles, they saw cloven tongues of fire , ( Acts 2:3 ,) because the preaching of the gospel was to be spread through all tongues, and was to possess the power of fire. But in this passage God intended to make a public representation of that mildness of Christ of which Isaiah speaks in lofty terms, The smoking flax he will not quench, and the bruised reed he will not break, ( Isaiah 42:3 .) It was then, for the first time, that the Spirit was seen descending on him; not that he had formerly been destitute of him, but because he might be said to be then consecrated by a solemn rite. For we know that he remained in concealment, during thirty years, like a private individual, because the time for his manifestation was not yet come; but when he intended to make himself known to the world, he began with his baptism. At that time, therefore, he received the Spirit not only for himself, but for his people; and on that account his descent was visible, that we may know that there dwells in him an abundance of all gifts of which we are empty and destitute. This may easily be inferred from the words of the Baptist; for when he says, Upon whom thou shalt see the Spirit descending, and remaining on him, it is he who baptizeth with the Spirit , his meaning is, that the reason why the Spirit was beheld in a visible form, and remained on Christ, was, that he might water all his people with his fullness. What it is to baptize with the Spirit I have already noticed in a few words; namely, that he imparts its efficacy to baptism, that it may not be vain or useless, and this he accomplishes by the power of his Spirit. return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **요한이 또 증언하여 이르되 내가 보매 성령이 비둘기 같이 하늘에서 내려와서.** 이것은 문자적 표현이 아니라 비유적 표현이다. 어떤 눈으로 성령을 볼 수 있겠는가? 비둘기가 성령의 임재의 확실하고 틀림없는 표였으므로, 이름이 바뀌는 수사법(환유)으로 성령이라 불린다. 성례에서도 이런 비유적 언어가 자주 사용된다. 그리스도가 빵을 자신의 몸이라 부르는 이유도 이와 같다.

비둘기가 하늘과 땅을 채우시는 성령을 담은 것이 아니라(렘 23:24), 성령이 그의 능력으로 함께 계셔서 요한이 그 나타나심이 헛되지 않음을 알게 된 것이다.

왜 그때 성령이 비둘기의 형태로 나타나셨는가? 표는 항상 실재와 일치해야 한다. 사도들에게 성령이 주어질 때는 갈라진 불꽃 같은 혀들이 나타났는데(행 2:3), 복음의 전파가 모든 방언으로 퍼지고 불의 능력을 갖게 될 것이기 때문이다. 그러나 이 구절에서 하나님은 이사야가 높이 말하는 그리스도의 온유함을 공개적으로 나타내려 하셨다(사 42:3).

그때가 처음으로 성령이 그 위에 내려오셨을 때다. 그가 이전에 성령이 없으셨다는 것이 아니라, 그때 엄숙한 의식으로 거룩하게 되셨다고 할 수 있다. 그는 삼십 년 동안 숨겨져 일반인처럼 지내셨는데, 자신을 드러낼 때가 아직 아니었기 때문이다. 그러나 세상에 자신을 알리려 할 때 세례로 시작하셨다.

따라서 그때 그는 자신만을 위해서가 아니라 그의 백성을 위해 성령을 받으셨다. 그래서 그 강림이 보이는 것이었으며, 우리가 그 안에 우리가 비고 결핍된 모든 은사의 풍성함이 거함을 알게 하려 하셨다.

원주석

33절 카드 ↗

33. Upon whom thou shalt see the Spirit descending. Here a difficult question arises; for if John did not know Christ , why does he refuse to admit him to baptism? To a person whom he did not know he would not say, I ought rather to be baptized by thee , ( Matthew 3:14 .) Some reply, that he knew him to such an extent as to regard him with the reverence due to a distinguished Prophet, but was not aware that he was the Son of God . But this is a poor solution of the difficulty, for every man ought to obey the calling of God without any respect of persons. No rank or excellence of man ought to prevent us from doing our duty, and therefore John would have shown disrespect to God and to his baptism, if he had spoken in this manner to any other person than the Son of God. it follows that he must have previously known Christ. In the first place, it ought to be observed, that the knowledge here mentioned is that which arises from personal and long acquaintance. Although he recognizes Christ whenever he sees him, still it does not cease to be true that they were not known to each other according to the ordinary custom of men, for the commencement of his knowledge proceeded from God. But the question is not yet fully answered; for he says that the sight of the Holy Spirit was the mark by which he was pointed out to him. Now he had not yet seen the Spirit , when he had addressed Christ as the Son of God. For my own part, I willingly embrace the opinion of those who think that this sign was added for confirmation, and that it was not so much for the sake of John as for the sake of us all. John indeed saw it, but it was rather for others than for himself. Bucer appropriately quotes that saying of Moses, This shall be a sign to you, that after three days journey, you shall sacrifice to me on the mountain, ( Exodus 3:12 .) Undoubtedly, when they were going out, they already knew that God would conduct and watch over their deliverance; but this was a confirmation a posteriori , as the phrase is; that is, from the event, after it had taken place. In like manner, this came as an addition to the former revelation which had been given to John. return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **성령이 내려서 머무는 것을 보거든.** 어려운 질문이 생긴다. 만약 요한이 그리스도를 알지 못했다면, 왜 그를 세례 받지 못하게 했는가? 알지 못하던 분께 '내가 당신에게 세례를 받아야 할 터인데'라고 말하지 않았을 것이다(마 3:14). 어떤 이들은 그가 탁월한 선지자로서 존경받을 만큼은 알았지만, 그가 하나님의 아들임은 몰랐다고 대답한다. 그러나 이것은 빈약한 해결이다. 사람의 어떤 지위도 우리가 의무를 다하는 것을 방해해서는 안 되기 때문이다. 따라서 요한은 반드시 이미 그리스도를 알았어야 한다.

여기서 언급된 지식은 개인적이고 오랜 친분에서 오는 것이다. 그리스도를 볼 때마다 알아보지만, 그들은 사람들의 일반적인 관습대로 서로 알고 지내지 않았다. 그의 지식의 시작이 하나님으로부터 왔기 때문이다.

그러나 질문이 완전히 해결되지 않았다. 그는 성령의 표로 그가 자신에게 가리켜졌다고 말하는데, 아직 성령을 보지 않은 상태에서 그리스도를 하나님의 아들로 불렀기 때문이다. 나는 이 표가 확증을 위해 더해진 것으로서, 요한 자신을 위해서라기보다 우리 모두를 위한 것이라는 견해를 기꺼이 받아들인다. 요한이 그것을 보았지만, 자신보다 다른 사람들을 위한 것이었다. 부케르는 "이것이 너희에게 표가 되리니"(출 3:12)라는 모세의 말을 적절히 인용한다. 이처럼 이것은 전에 주어진 계시에 덧붙여진 것이었다.

원주석

34절 카드 ↗

34. I saw and testified. He means that what he declares is not doubtful; because God was pleased to make him fully and thoroughly acquainted with those things of which he was to be the witness to the world; and it is worthy of notice, that he testified that Christ was the Son of God, because he who gives the Holy Spirit must be the Christ, for to no other belongs the honor and the office of reconciling men to God. return to ' Top of Page ' <a name="verse-36" class="com-number"

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34. **내가 보고 그가 하나님의 아들이심을 증언하였노라.** 그는 자신이 선언하는 것이 의심스럽지 않다고 말한다. 하나님이 세상에 증인이 되어야 할 것들을 완전히 친숙하게 알게 하셨기 때문이다. 성령을 주시는 분은 그리스도여야 하므로 그가 하나님의 아들임을 증언했음을 주목할 만하다. 사람들을 하나님과 화해시키는 영예와 직무가 다른 이에게는 속하지 않기 때문이다.

원주석

36절 카드 ↗

36. Behold the Lamb of God! Hence appears more clearly what I have already stated, that when John perceived that he was approaching the end of his course, he labored incessantly to resign his office to Christ. His firmness too gives greater credit to his testimony. But by insisting so earnestly, during many successive days, in repeating the commendation of Christ, he shows that his own course was nearly finished. Here we see also how small and low the beginning of the Church was. John, indeed, prepared disciples for Christ, but it is only now that Christ begins to collect a Church. He has no more than two men who are mean and unknown, but this even contributes to illustrate his glory, that within a short period, without human aid, and without a strong hand, he spreads his kingdom in a wonderful and incredible manner. We ought also to observe what is the chief object to which John directs the attention of men; it is, to find in Christ the forgiveness of sins. And as Christ had presented himself to the disciples for the express purpose that they might come to him, so no when they come, he gently encourages and exhorts them; for he does not wait until they first address him, but asks, What do you seek? This kind and gracious invitation, which was once made to two persons, now belongs to all. We ought not therefore to fear that Christ will withdraw from us or refuse to us easy access, provided that he sees us desirous to come to him; but, on the contrary, he will stretch out his hand to assist our endeavors. And how will not he meet those who come to him, who seeks at a distance those who are wandering and astray, that he may bring them back to the right road? return to ' Top of Page ' <a name="verse-38" class="com-number"

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36. **보라 하나님의 어린 양이로다!** 요한은 자신의 행로가 끝나가는 것을 인식하고 자신의 직무를 그리스도에게 넘겨주기 위해 쉬지 않고 수고했음이 더욱 분명해진다. 그의 견고함도 그의 증언에 더 큰 신뢰를 준다. 여러 날 동안 계속해서 그리스도를 칭찬하는 것을 반복함으로써, 자신의 행로가 거의 끝났음을 보여 준다.

또한 요한이 사람들의 주의를 향하게 하는 주된 목적이 무엇인지 알 수 있다. 그리스도 안에서 죄 사함을 찾는 것이다.

그리스도가 제자들을 위해 자신을 나타내셨으므로, 그들이 올 때 그는 부드럽게 격려하고 권한다. 먼저 말을 걸기를 기다리지 않고 "너희가 무엇을 찾느냐?"라고 물으신다. 이 친절하고 은혜로운 초청은 한때 두 사람에게 주어졌지만, 이제 모든 이에게 속한다.

원주석

38절 카드 ↗

38. Rabbi. This name was commonly given to persons of high rank, or who possessed any kind of honor. But the Evangelist here points out another use of it which was made in his own age, which was, that they addressed by this name the teachers and expounders of the word of God. Although, therefore, those two disciples do not yet recognize Christ as the only Teacher of the Church, yet, moved by the commendation bestowed on him by John the Baptist, they hold him to be a Prophet and teacher, which is the first step towards receiving instruction. Where dwellest thou? By this example we are taught that from the first, rudiments of the Church we ought to draw such a relish for Christ as will excite our desire to profit; and next, that we ought not to be satisfied with a mere passing look, but that we ought to seek his dwelling, that he may receive us as guests. For there are very many who smell the gospel at a distance only, and thus allow Christ suddenly to disappear, and all that they have learned concerning him to pass away. And though those two persons did not at that time become his ordinary disciples, yet there can be no doubt that, during that night, he instructed them more fully, so that they soon afterwards became entirely devoted to him. return to ' Top of Page ' <a name="verse-39" class="com-number"

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38. **랍비여.** 이 이름은 흔히 높은 지위의 사람이나 어떤 명예를 가진 사람들에게 사용되었다. 그러나 복음서 기자는 그 시대에 하나님의 말씀의 교사와 해석자들에게 이 이름을 부른 다른 용도를 지적한다. 비록 두 제자들이 아직 그리스도를 교회의 유일한 교사로 인식하지 못했지만, 세례 요한의 칭찬에 감동받아 그를 선지자와 교사로 여겼는데, 이것이 가르침을 받는 첫 걸음이다.

**어디 계시오니이까?** 이 예로부터 교회의 첫 번째 교육에서 그리스도에 대한 미각을 얻어 그에게로 나아가려는 열망을 불러일으켜야 함을 배운다. 또한 스쳐 지나가는 눈길로 만족하지 않고 그의 거처를 찾아야 함을 배운다. 많은 이들이 복음을 멀리서만 냄새 맡고, 그리스도가 갑자기 사라지도록 내버려 두어 그에 대해 배운 것이 모두 사라지게 한다.

원주석

39절 카드 ↗

39. It was about the tenth hour; that is, the evening was approaching, for it was not more than two hours till sunset. The day was at that time divided by them into twelve hours, which were longer in summer and shorter in winter. But from this circumstance we infer that those disciples were so eagerly desirous to hear Christ, and to gain a more intimate knowledge of him, that they gave themselves no concern about a night’s lodging. On the contrary, we are, for the most part, very unlike them, for we incessantly delay, because it is not convenient for us to follow Christ. return to ' Top of Page ' <a name="verse-40" class="com-number"

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39. **때가 열 시쯤 되었더라.** 즉 저녁이 다가오고 있었다. 해질 때까지 두 시간 이하였다. 이 상황으로부터 두 제자들이 그리스도의 말씀을 듣고 더 깊이 알기를 너무나 열망하여 하룻밤 숙소 걱정도 하지 않았음을 알 수 있다. 반대로 우리는 대부분 그와 전혀 다르다. 그리스도를 따르기가 편하지 않다는 이유로 계속 미룬다.

원주석

40절 카드 ↗

40. Andrew, Simon Peter’s brother. The design of the Evangelist, down to the end of the chapter, is to inform us how gradually the disciples were brought to Christ. Here he relates about Peter, and afterwards he will mention Philip and Nathanael. The circumstance of Andrew immediately bringing his brother expresses the nature of faith, which does not conceal or quench the light, but rather spreads it in every direction. Andrew has scarcely a spark, and yet, by means of it, he enlightens his brother. Woe to our indolence, therefore, if we do not, after having been fully enlightened, endeavor to make others partakers of the same grace. We may observe in Andrew two things which Isaiah requires from the children of God; namely, that each should take his neighbor by the hand, and next, that he should say, Come, let us go up into the mountain of the Lord, and he will teach us, ( Isaiah 2:3 .) For Andrew stretches out the hand to his brother, but at the same time he has this object in view, that he may become a fellow-disciple with him in the school of Christ. We ought also to observe the purpose of God, which determined that Peter, who was to be far more eminent, was brought to the knowledge of Christ by the agency and ministry of Andrew; that none of us, however excellent, may refuse to be taught by an inferior; for that man will be severely punished for his peevishness, or rather for his pride, who, through his contempt of a man, will not deign to come to Christ. return to ' Top of Page ' <a name="verse-41" class="com-number"

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40. **요한의 말을 듣고 예수를 따르는 두 사람 중의 하나는 시몬 베드로의 형제 안드레라.** 복음서 기자의 목적은 제자들이 어떻게 점차적으로 그리스도께 이끌렸는지를 알리는 것이다. 안드레가 즉시 형제를 데려오는 것은 믿음의 본성을 표현한다. 믿음은 빛을 감추거나 끄는 것이 아니라 오히려 모든 방향으로 퍼트린다. 안드레는 아직 불꽃만 가지고 있지만, 그것으로 형제를 밝힌다. 완전히 밝혀진 우리가 다른 이들을 같은 은혜에 참여하게 하려 힘쓰지 않는다면 얼마나 게으른 것인지!

안드레 안에서 이사야가 하나님의 자녀들에게 요구하는 두 가지를 볼 수 있다. 각각 이웃의 손을 잡고, 이렇게 말하는 것이다. "오라, 여호와의 산으로 올라가자, 그가 우리에게 가르치시리라"(사 2:3). 안드레는 형제에게 손을 내밀되, 그와 함께 그리스도의 학교에서 동문이 되게 하려는 목적을 가진다.

또한 하나님의 뜻을 주목해야 한다. 훨씬 더 뛰어난 베드로가 안드레의 중재와 사역을 통해 그리스도를 알게 되도록 하셨다. 아무리 탁월하더라도 더 낮은 자에게 배우기를 거부해서는 안 된다.

원주석

41절 카드 ↗

41. We have found the Messiah. The Evangelist has interpreted the Hebrew word Messiah ( Anointed ) by the Greek word Christ, in order to publish to the whole world what was secretly known to the Jews. It was the ordinary designation of kings, (39) as anointing was observed by them as a solemn rite. But still they were aware that one King would be anointed by God, under whom they might hope to obtain perfect and eternal happiness; especially when they should learn that the earthly kingdom of David would not be permanent. And as God raised their minds, when subdued and weighed down by various calamities, to the expectation of the Messiah, so he more clearly revealed to them that his coming was at hand. The prediction of Daniel is more clear and forcible than all the rest, so far as relates to the name of Christ ; for he does not, like the earlier Prophets, ascribe it to kings, but appropriates it exclusively to the Redeemer, ( Daniel 9:25 .) Hence this mode of expression became prevalent, so that when the Messiah or Christ was mentioned, it was understood that no other than the Redeemer was meant. Thus we shall find the woman of Samaria saying, the Messiah will come , ( John 4:25 ;) which makes it the more wonderful that he who was so eagerly desired by all, and whom they had constantly in their mouths, should be received by so small a number of persons. (39) See Harmony of the Three Evangelists , volume 1 page 92, n. 2; and page 142, n. 2. return to ' Top of Page ' <a name="verse-42" class="com-number"

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41. **우리가 메시아를 만났다.** 복음서 기자는 히브리어 '메시아(기름 부음을 받은 자)'를 그리스어 '그리스도'로 해석하여, 유대인들만 비밀리에 알던 것을 온 세상에 선포한다. 이것은 왕들의 일반적인 칭호였다. 기름 부음이 엄숙한 의식으로 지켜졌기 때문이다. 그러나 하나님께서 한 왕에게 기름을 부으실 것이며, 그 아래서 완전하고 영원한 행복을 얻을 것이라 알고 있었다. 다니엘의 예언은 다른 어떤 것보다 더 명확하고 강력하다. 그는 메시아라는 이름을 왕들에게 돌리지 않고 구원자에게만 돌린다(단 9:25).

원주석

42절 카드 ↗

42. Thou art Simon. Christ gives a name to Simon, not as men commonly do, from some past event, or from what is now perceived in them, but because he was to make him Peter, ( a stone .) First, he says , Thou art Simon, the son of Jonah. He repeats the name of his father in an abridged form; which is common enough when names are translated into other languages; for it will plainly appear from the last chapter that he was the son of Johanna or John . But all this amounts to nothing more than that he will be a very different person from what he now is. For it is not For the sake of honor that he mentions his father; but as he was descended from a family which was obscure, and which was held in no estimation among men, Christ declares that this will not prevent him from making Simon a man of unshaken courage. The Evangelist, therefore, mentions this as a prediction, that Simon received a new name. I look upon it as a prediction, not only because Christ foresaw the future steadfastness of faith in Peter , but because he foretold what he would give to him. He now magnifies the grace which he determined afterwards to bestow upon him; and therefore he does not say that this is now his name, but delays it till a future time. Thou shalt be called Cephas. All the godly, indeed, may justly be called Peters ( stones ,) which, having been Sounded on Christ, are fitted for building the temple of God; but he alone is so called on account of his singular excellence. Yet the Papists act a ridiculous part, when they substitute him in the place of Christ; so as to be the foundation of the Church, as if he too were not founded on Christ along with the rest of the disciples; and they are doubly ridiculous when out of a stone they make him a head . For among the rhapsodies of Gratian there is a foolish canon under the name of Anacletus, who, exchanging a Hebrew word for a Greek one, and not distinguishing the Greek word κεφαλὴ (kephale) from the Hebrew word Cephas , thinks that by this name Peter was appointed to be Head of the Church. Cephas is rather a Chaldaic than a Hebrew word; but that was the customary pronunciation of it after the Babylonish captivity. There is, then, no ambiguity in the words of Christ; for he promises what Peter had not at all expected, and thus magnifies his own grace to all ages, that his former condition may not lead us to think less highly of him, since this remarkable appellation informs us that he was made a new man. return to ' Top of Page ' <a name="verse-43" class="com-number"

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42. **너는 시몬이요 요나의 아들이니.** 그리스도는 사람들이 과거 사건이나 현재 지각으로부터 이름을 주는 것과 달리, 그를 베드로(돌)로 만드실 것이기 때문에 이름을 주신다. 먼저 "너는 시몬이요 요나의 아들이니"라고 말씀하신다. 아버지의 이름을 단축형으로 반복하는데, 다른 언어로 이름을 번역할 때 흔히 있는 일이다. 이 전체는 그가 지금과는 매우 다른 사람이 될 것이라는 것 이상을 의미하지 않는다. 그의 아버지를 언급하는 것은 명예를 위해서가 아니라, 그가 사람들 사이에서 눈에 띄지 않는 평범한 가문 출신이더라도 그리스도가 시몬을 흔들리지 않는 용기의 사람으로 만들 것을 방해하지 않는다고 선언하는 것이다.

**너는 게바라 하리라.** 모든 경건한 이들은 그리스도 위에 세워진 돌로서 하나님의 성전을 세우기에 적합하다는 점에서 베드로(돌)라 불릴 수 있다. 그러나 그만이 그의 독보적인 탁월함으로 그렇게 불린다. 그렇다고 교황주의자들이 그를 그리스도의 자리에 놓아 교회의 기초로 삼는 것은 우스꽝스럽다. 마치 그도 다른 제자들과 함께 그리스도 위에 세워지지 않은 것처럼 말이다. '게바'는 히브리어보다 아람어에 가깝지만, 바벨론 포로 이후 그렇게 발음하는 것이 일반적이었다.

원주석

43절 카드 ↗

43. Follow me. When Philip was inflamed by this single word to follow Christ, we infer from it how great is the efficacy of the word of God; but it does not appear indiscriminately in all, for God addresses many without any advantage, just as if he struck their ears with a sound which vanished into air. So then the external preaching of the word is in itself unfruitful, except that it inflicts a deadly wound on the reprobate, so as to render them inexcusable before God. But when the secret grace of God quickens it, all the senses must be affected in such a manner that men will be prepared to follow wherever God calls them. We ought, therefore, to pray to Christ that he may display in us the same power of the Gospel. In the case of Philip, there was no doubt a peculiarity about his following Christ; for he is commanded to follow, not like one of us, but as a domestic, and as a familiar companion. But still the calling of all of us is illustrated by this calling of Philip. return to ' Top of Page ' <a name="verse-44" class="com-number"

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43. **나를 따르라.** 빌립이 이 한 마디로 그리스도를 따르게 된 것으로부터, 하나님의 말씀의 효력이 얼마나 큰지를 알 수 있다. 그러나 이것은 모든 사람에게 무차별적으로 나타나지 않는다. 하나님은 이 말씀으로 많은 이들에게 말씀하시지만 유익이 없다. 마치 공중으로 사라지는 소리처럼 귀를 칠 뿐이다. 따라서 외적인 말씀의 전파는 그 자체로는 열매가 없다. 다만 하나님의 비밀스러운 은혜가 그것을 살릴 때, 모든 감각이 영향을 받아 사람들이 하나님이 부르시는 곳으로 따르도록 준비된다.

빌립의 경우에는 일반 제자들과 다른 특별함이 있었다. 그는 일반인으로서가 아니라 친밀한 동반자로서 따르도록 명을 받았다. 그러나 빌립의 이 부르심은 우리 모두의 부르심을 설명해 준다.

원주석

44절 카드 ↗

44. Was of Bethsaida. The name of the city appears to have been mentioned on purpose, that the goodness of God to the three Apostles may be more illustriously displayed. We know how severely, on other occasions, Christ threatens and curses that city, ( Matthew 11:21 ; Luke 10:13 .) Accordingly, when God brought into favor with him some out of a nation so ungodly and wicked, we ought to view it in the same light as if they had been brought out of the lowest hell. And when Christ, after having drawn them out of that deep gulf, honors them so highly as to make them Apostles, it is a distinguished favor and worthy of being recorded. return to ' Top of Page ' <a name="verse-45" class="com-number"

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bible-text/jhn-1-44

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44. **빌립은 안드레와 베드로의 고향인 벳새다 사람이라.** 이 도시의 이름이 언급된 것은, 세 사도들에 대한 하나님의 선하심이 더욱 빛나게 하려는 것으로 보인다. 그리스도가 다른 경우에 그 도시를 얼마나 심하게 위협하고 저주하셨는지 알고 있다(마 11:21; 눅 10:13). 따라서 하나님이 그처럼 불경하고 사악한 민족 중에서 일부를 자신의 은혜로 이끄셨을 때, 마치 가장 깊은 지옥에서 건져낸 것으로 볼 수 있다.

원주석

45절 카드 ↗

45. Philip findeth Nathanael. Though proud men despise these feeble beginnings of the Church, yet we ought to perceive in them a brighter display of the divine glory, than if the condition of the Kingdom of Christ had been in every respect, from the outset, splendid and magnificent; for we know to how rich a harvest this small seed afterwards grew. Again, we see in Philip the same desire of building which formerly appeared in Andrew. His modesty, too, is remarkable, in desiring and seeking nothing else than to have others to learn along with him, from Him who is a Teacher common to all. We have found Jesus. How small was the measure of Philip’s faith appears from this circumstance, that he cannot utter a few words about Christ without mingling with them two gross errors. He calls him the son of Joseph, and says, that Nazareth was his native town, both of which statements were false; and yet, because he is sincerely desirous to do good to his brother, and to make Christ known, God approves of this instance of his diligence, and even crowns it with good success. Each of us ought, no doubt, to endeavor to keep soberly within his own limits; and, certainly, the Evangelist does not mention it as worthy of commendation in Philip, that he twice disgraces Christ, but relates that his doctrine, though faulty and involved in error, was useful, because it nevertheless had this for its object, that Christ might be truly known. He foolishly says that he was the son of Joseph, and ignorantly calls him a native of Nazareth, but yet he leads Nathanael to no other than the Son of God who was born in Bethlehem, ( Matthew 2:1 ,) and does not contrive a false Christ, but only wishes that they should know him as he was exhibited by Moses and the Prophets. We see, then, that the chief design of doctrine is, that those who hear us should come to Christ in some way or other. There are many who engage in abstruse inquiries about Christ, but who throw such darkness and intricacy around him by their subtleties that they can never find him. The Papists, for example, will not say that Christ is the son of Joseph, for they distinctly know what is his name; but yet they annihilate his power, so as to hold out a phantom in the room of Christ. Would it not be better to stammer ridiculously, like Philip, and to hold by the true Christ, than by eloquent and ingenious language to introduce a false Christ? On the other hand, there are many poor dunces in the present day, who, though ignorant and unskilled in the use of language, make known Christ more faithfully than all the theologians of the Pope with their lofty speculations. This passage, therefore, warns us that, if any unsuitable language has been employed concerning Christ by ignorant and unlearned men, we ought not to reject such persons with disdain, provided they direct us to Christ; but that we may not be withdrawn from Christ by the false imaginations of men, let us always have this remedy at hand, to seek the pure knowledge of him from the Law and the Prophets. return to ' Top of Page ' <a name="verse-46" class="com-number"

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bible-text/jhn-1-45

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45. **빌립이 나다나엘을 찾아.** 교만한 사람들이 교회의 이 미약한 시작을 멸시하지만, 우리는 거기서 신적 영광의 더 밝은 나타나심을 보아야 한다. 이 작은 씨앗이 이후 얼마나 풍성한 수확으로 자랐는지를 알기 때문이다. 또한 빌립 안에서 안드레에게서 나타났던 같은 건축의 열망을 본다. 그의 겸손함도 주목할 만하다. 모두의 공통된 교사이신 분에게서 함께 배울 다른 이를 원하고 찾는 것뿐이다.

**우리가 예수를 만났다.** 빌립의 믿음이 얼마나 미약했는지는 그리스도에 대해 몇 마디 말을 하면서도 두 가지 큰 오류를 섞어 넣는 데서 나타난다. 그를 요셉의 아들이라 부르고, 나사렛이 그의 고향이라 하는데, 둘 다 거짓이다. 그러나 진심으로 형제에게 선을 베풀고 그리스도를 알리기 원했으므로, 하나님이 이 수고를 인정하시고 좋은 성과로 복 주신다.

우리는 자신의 한계 안에 절제 있게 머물도록 힘써야 한다. 복음서 기자는 빌립이 그리스도를 두 번 욕되게 한 것을 칭찬으로 언급하지 않는다. 다만 결함이 있고 오류에 얽혀 있는 그의 교리가 유용했다고 전한다. 왜냐하면 그것이 그리스도를 참으로 알리는 것을 목적으로 했기 때문이다. 요셉의 아들이라 어리석게 말하고, 나사렛 출신이라 무지하게 부르지만, 그럼에도 나다나엘을 베들레헴(마 2:1)에서 태어나신 하나님의 아들에게로, 거짓 그리스도가 아니라 모세와 선지자들이 증언하는 바로 그분께로 인도한다.

따라서 교리의 주된 목적은, 우리의 말을 듣는 자들이 어떤 방식으로든 그리스도께 나아오는 것임을 알게 된다. 교황주의자들은 그리스도의 이름을 정확히 알지만 그의 능력을 소멸시켜 그리스도 대신 환상을 내세운다. 빌립처럼 어리석게 더듬거리면서 참 그리스도를 붙드는 것이, 그들처럼 웅변으로 거짓 그리스도를 소개하는 것보다 낫지 않겠는가?

원주석

46절 카드 ↗

46. Can any good thing come out of Nazareth? At first, Nathanael refuses, the place of Christ’s nativity (as described by Philip ) having given him offense. But, first of all, he is deceived by the inconsiderate discourse of Philip; for what Philip foolishly believed Nathanael receives as certain. Next, there is added a foolish judgment arising from hatred or contempt of the place. Both of these points ought to be carefully observed by us. This holy man was not far from shutting out against himself all approach to Christ. Why was this? Because he rashly believes what Philip spoke incorrectly about Christ; and next, because his mind was under the influence of a preconceived opinion that no good thing could come out of Nazareth . If then we are not carefully on our guard, we shall be liable to the same danger; and Satan labors every day, by similar obstacles, to hinder us from coming to Christ; for he has the dexterity to spread many falsehoods, the tendency of which is to excite our hatred or suspicion against the Gospel, that we may not venture to taste it. And next, he ceases not to try another method, namely, to make us look on Christ with contempt; for we see how many there are who take offense at the degradation of the cross, which appears both in Christ the head and in his members. But as we can hardly be so cautious as not to be tempted by those stratagems of Satan, let us at least remember immediately this caution: Come and see. Nathanael allowed his twofold error to be corrected by this expression which Philip uttered. Following his example, let us first show ourselves to be submissive and obedient; and next, let us not shrink from inquiry, when Christ himself is ready to remove the doubts which harass us. Those who read these words not as a question, but as an affirmation, Some good thing may come out of Nazareth , are greatly mistaken. For, in the first place, how trivial would such an observation be? And next, we know that the city Nazareth was not at that time held in estimation; and Philip’s reply shows plainly enough that it was expressive of hesitation and distrust. return to ' Top of Page ' <a name="verse-47" class="com-number"

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bible-text/jhn-1-46

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46. **나사렛에서 무슨 선한 것이 날 수 있느냐?** 처음에 나다나엘은 빌립이 설명한 그리스도의 출생지에 걸려 넘어진다. 빌립이 어리석게 믿은 것을 나다나엘은 확실한 것으로 받아들인다. 또한 그 장소에 대한 혐오나 멸시에서 오는 어리석은 판단이 더해진다. 이 두 가지 모두를 우리가 주의 깊게 살펴야 한다. 이 경건한 사람은 그리스도께 이르는 모든 길을 스스로 막을 뻔했다. 왜 그랬는가? 빌립이 그리스도에 대해 잘못 말한 것을 경솔하게 믿었기 때문이며, 나사렛에서는 아무 선한 것도 나올 수 없다는 선입견 때문이다.

우리도 주의하지 않으면 같은 위험에 처한다. 사탄은 복음에 대한 혐오나 의심을 일으키는 비슷한 장애물들을 매일 퍼트린다. 다음으로 그리스도를 멸시하게 하는 또 다른 방법도 쉬지 않고 시도한다. 십자가의 낮아지심이 얼마나 많은 이들에게 걸림돌이 되는지 알기 때문이다.

그러나 우리가 사탄의 계략에 주의하기 어렵다면, 적어도 이 경계를 즉시 기억하자. "와 보라." 나다나엘은 빌립이 말한 이 표현으로 이중적 오류를 고쳐 받았다. 그의 예를 따라, 먼저 온순하고 순종하게 하고, 다음으로 그리스도 자신이 우리를 괴롭히는 의심을 제거할 준비가 되어 있으실 때 탐구하기를 두려워하지 말자.

원주석

47절 카드 ↗

47. Behold, one truly an Israelite. It is not on Nathanael’s own account that Christ bestows on him this commendation, but under his person he holds out a general doctrine. For, since many who boast of being believers are very far from being actually believers, it is of great importance that some mark should be found for distinguishing the true and genuine from the false. We know how haughtily the Jews gloried in their father Abraham, and how presumptuously they boasted of the holiness of their descent; and yet there was scarcely one in a hundred among them who was not utterly degenerate and alienated from the faith of the Fathers. For this reason, Christ, in order to tear the mask from hypocrites, gives a short definition of a true Israelite , and, at the same time, removes the offense which would afterwards arise from the wicked obstinacy of the nation. For those who wished to be accounted the children of Abraham, and the holy people of God, were shortly afterwards to become the deadly enemies of the Gospel. That none may be discouraged or alarmed by the impiety which was generally found in almost all ranks, he gives a timely warning, that of those by whom the name of Israelites is assumed there are few who are true Israelites. Again, as this passage contains a definition of Christianity, we must not pass by it slightly. To sum up the meaning of Christ in a few words, it ought to be observed that deceit is contrasted with uprightness and sincerity; (41) so that he calls those persons sly (42) and deceitful who are called in other parts of Scripture double in heart , ( Psalms 12:2 .) Nor is it only that gross hypocrisy by which those who are conscious of their wickedness pretend to be good men, but likewise another inward hypocrisy, when men are so blinded by their vices that they not only deceive others but themselves. So then it is integrity of heart before God, and uprightness before men, that makes a Christian; but Christ points out chiefly that kind of deceit which is mentioned in Psalms 32:2 . In this passage ἀληθῶς ( truly ) means something more than certainly . The Greek word, no doubt, is often used as a simple affirmation; but as we must here supply a contrast between the fact and the mere name, he is said to be truly, who is in reality what he is supposed to be. (41) “ Rondeur et syncerite .” (42) “ Canteleux et frauduleux .” return to ' Top of Page ' <a name="verse-48" class="com-number"

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bible-text/jhn-1-47

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47. **보라 이는 참으로 이스라엘 사람이라.** 그리스도가 나다나엘에게 이 칭찬을 베푸는 것은 그 자신을 위해서가 아니라, 그의 인격을 통해 일반적인 교훈을 제시하기 위함이다. 믿는 자라고 자랑하지만 실제로는 믿음에서 멀리 있는 많은 이들이 있으므로, 참되고 진실한 자를 거짓된 자와 구별하는 표가 필요하다.

유대인들이 아버지 아브라함과 혈통의 거룩함을 얼마나 오만하게 자랑했는지 알고 있다. 그러나 그들 중에 전적으로 타락하지 않고 아버지들의 믿음에서 멀어지지 않은 자가 백 명 중 하나도 거의 없었다. 이 때문에 그리스도는 위선자들에게서 가면을 벗기기 위해 참 이스라엘 사람의 간단한 정의를 주며, 동시에 나중에 거의 모든 계층에서 일반적으로 발견될 불경의 걸림돌을 미리 제거한다.

간단히 말하면, 기만이 진솔함과 성실함과 대조된다. 그래서 다른 곳에서 두 마음을 가진 자라고 불리는 자들(시 12:2)을 간교하고 기만적이라고 부른다. 이것은 단지 자신의 사악함을 알면서도 선인으로 가장하는 천한 위선이 아니라, 사람들이 자신의 악에 너무 눈이 멀어 다른 이들뿐 아니라 자신까지 속이는 또 다른 내적 위선이다. 따라서 하나님 앞에서 마음의 진실함과 사람 앞에서의 솔직함이 그리스도인을 만든다. 그리스도는 주로 시편 32:2에서 언급된 종류의 기만을 가리킨다. 여기서 '참으로'는 단순한 확언 이상을 의미한다. 이름과 실제 사이의 대조를 보완해야 하므로, 자신이 있다고 여겨지는 것을 실제로 있는 자를 '참으로'라 한다.

원주석

48절 카드 ↗

48. Whence knowest thou? Though Christ did not intend to flatter him, yet he wished to be heard by him, in order to draw forth a new question, by the reply to which he would prove himself to be the Son of God. Nor is it without a good reason that Nathanael asks whence Christ knew him ; for to meet with a man of such uprightness as to be free from all deceit is an uncommon case, and to know such purity of heart belongs to God alone. The reply of Christ, however, appears to be inappropriate; for though he saw Nathanael under the fig-tree, it does not follow from this that he could penetrate into the deep secrets of the heart. But there is another reason; for as it belongs to God to know men when they are not seen, so also does it belong to Him to see what is not visible to the eyes. As Nathanael knew that Christ did not see him after the manner of men, but by a look truly divine, this might lead him to conclude that Christ did not now speak as a man. The proof, therefore, is taken from things which are of the same class; for not less does it belong to God to see what lies beyond our view than to judge concerning purity of heart. We ought also to gather from this passage a useful doctrine, that when we are not thinking of Christ, we are observed by him; and it is necessary that it should be so, that he may bring us back, when we have wandered from the right path. return to ' Top of Page ' <a name="verse-49" class="com-number"

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48. **어떻게 나를 아시나이까?** 비록 그리스도가 그를 아첨하려 한 것이 아니지만, 새로운 질문을 이끌어 내기 위해 그의 말을 듣게 하기를 원했다. 그 대답으로 자신이 하나님의 아들임을 증명할 것이었다. 나다나엘이 왜 그리스도가 자신을 아는지를 묻는 것은 이유가 있다. 모든 기만으로부터 자유로운 그런 청렴한 사람을 만나는 것은 드문 일이며, 그런 마음의 순결함을 아는 것은 오직 하나님께만 속하기 때문이다.

그리스도의 대답은 부적절해 보인다. 무화과나무 아래서 그를 보았다고 해서 마음 깊은 곳의 비밀을 꿰뚫었다는 것이 어떻게 따라오겠는가? 그러나 다른 이유가 있다. 하나님께만 보이지 않는 것을 볼 수 있는 것이 속하듯, 눈에 보이지 않는 것을 보는 것도 그에게만 속한다. 나다나엘은 그리스도가 사람의 방식이 아니라 진정으로 신적인 눈으로 자신을 보았음을 알았으므로, 이로부터 그리스도가 사람으로서 말하는 것이 아니라는 결론에 이를 수 있었다. 따라서 증거가 같은 범주의 것들에서 취해진다. 우리 시야 너머에 있는 것을 보는 것은 마음의 순수함에 대해 판단하는 것과 마찬가지로 하나님께 속하기 때문이다.

또한 이 구절에서 우리가 그리스도를 생각하지 않을 때에도 그가 우리를 바라보신다는 유용한 교훈을 얻어야 한다. 우리가 올바른 길에서 벗어났을 때 우리를 되돌려 주시기 위해 그래야 한다.

원주석

49절 카드 ↗

49. Thou art the Son of God. That he acknowledges him to be the Son of God from his divine power is not wonderful; but on what ground does he call him King of Israel ? for the two things do not appear to be necessarily connected. But Nathanael takes a loftier view. He had already heard that he is the Messiah, and to this doctrine he adds the confirmation which had been given him. He holds also another principle, that the Son of God will not come without exercising the office of King over the people of God. Justly, therefore, does he acknowledge that he who is the Son of God is also King of Israel And, indeed, faith ought not to be fixed on the essence of Christ alone, (so to speak,) but ought to attend to his power and office; for it would be of little advantage to know who Christ is, if this second point were not added, what he wishes to be towards us, and for what purpose the Father sent him. The reason why the Papists have nothing more than a shadow of Christ is, that they have been careful to look at his mere essence, but have disregarded his kingdom , which consists in the power to save. Again, when Nathanael calls him King of Israel , though his kingdom extends to the remotest bounds of the earth, the confession is limited to the measure of faith. For he had not yet advanced so far as to know that Christ was appointed to be King over the whole world, or rather, that from every quarter would be collected the children of Abraham, so that the whole world would be the Israel of God. We to whom the wide extent of Christ’s kingdom has been revealed ought to go beyond those narrow limits. Yet following the example of Nathanael, let us exercise our faith in hearing the word, and let us strengthen it by all the means that are in our power; and let it not remain buried, but break out into confession. return to ' Top of Page ' <a name="verse-50" class="com-number"

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bible-text/jhn-1-49

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49. **랍비여 당신은 하나님의 아들이시요 당신은 이스라엘의 임금이로소이다.** 그가 그리스도의 신적 능력으로부터 그가 하나님의 아들임을 인정하는 것은 놀랍지 않다. 그런데 왜 그를 이스라엘의 왕이라 부르는가? 두 가지가 반드시 연결될 필요는 없는 것처럼 보인다. 그러나 나다나엘은 더 높은 시각을 취한다. 그는 이미 그가 메시아임을 들었고, 이 가르침에 자신에게 주어진 확증을 더한다. 또한 다른 원리를 가지고 있다. 하나님의 아들은 하나님의 백성 위에 왕으로 다스리지 않고서는 오시지 않을 것이라는 것이다. 따라서 그는 하나님의 아들이신 분이 또한 이스라엘의 왕임을 정당하게 인정한다.

믿음은 그리스도의 본질에만 고정되어서는 안 되고, 그의 능력과 직무에도 주의를 기울여야 한다. 그리스도가 누구인지 아는 것으로 충분하지 않다. 그가 우리를 향해 어떠하기를 원하시는지, 아버지가 그를 어떤 목적으로 보내셨는지의 두 번째 사항이 더해져야 한다. 교황주의자들이 그리스도의 그림자만 가진 이유는, 그의 순전한 본질만을 바라보고 그의 나라, 즉 구원의 능력은 무시했기 때문이다.

나다나엘이 그를 이스라엘의 왕이라 부를 때, 비록 그의 나라가 땅끝까지 뻗어 있지만, 그 고백은 그의 믿음의 분량에 제한되어 있다. 그는 아직 그리스도가 온 세상의 왕으로 임명되었거나, 사방에서 아브라함의 자녀들이 모여 온 세상이 하나님의 이스라엘이 될 것을 알지 못했다. 그리스도의 나라의 광대한 범위가 우리에게 계시된 우리는 그 좁은 한계를 넘어야 한다.

원주석

50절 카드 ↗

50. Jesus answered . He does not reprove Nathanael as if he had been too easy of belief, but rather approving of his faith, promises to him and to others that he will confirm it by stronger arguments. Besides, it was peculiar to one man that he was seen under a fig-tree by Christ, when absent and at a distance from him; but now Christ brings forward a proof which would be common to all, and thus — as if he had broken off from what he originally intended — instead of addressing one man, he turns to address all. return to ' Top of Page ' <a name="verse-51" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-1-50

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50. **예수께서 대답하여 이르시되.** 그리스도는 나다나엘을 너무 쉽게 믿었다고 꾸짖지 않고, 오히려 그의 믿음을 인정하여 더 강한 증거들로 확인해 줄 것을 약속하신다. 무화과나무 아래서 그를 보셨다는 것은 한 사람에게만 특별한 것이었지만, 이제 그리스도는 모든 이에게 공통된 증거를 제시하신다. 마치 처음 의도에서 갑자기 벗어나 한 사람에게 말하는 대신 모든 이에게 말씀하시는 것처럼.

원주석

51절 카드 ↗

51. You shall see heaven opened. They are greatly mistaken, in my opinion, who anxiously inquire into the place where, and the time when, Nathanael and others saw heaven opened ; for he rather points out something perpetual which was always to exist in his kingdom. I acknowledge indeed, that the disciples sometimes saw angels , who are not seen in the present day; and I acknowledge also that the manifestation of the heavenly glory, when Christ ascended to heaven, was different from what we now behold. But if we duly consider what took place at that time, it is of perpetual duration; for the kingdom of God, which was formerly closed against us, is actually opened in Christ. A visible instance of this was shown to Stephen, ( Acts 7:55 ,) to the three disciples on the mountain, ( Matthew 17:5 ,) and to the other disciples at Christ’s ascension, ( Luke 24:51 ; Acts 1:9 .) But all the signs by which God shows himself present with us depend on this opening of heaven , more especially when God communicates himself to us to be our life. Ascending and descending on the Son of man. This second clause refers to angels. They are said to ascend and descend , so as to be ministers of God’s kindness towards us; and therefore this mode of expression points out the mutual intercourse which exists between God and men. Now we must acknowledge that this benefit was received through Christ, because without him the angels have rather a deadly enmity against us than a friendly care to help us. They are said to ascend and descend on the son of man, not because they minister to him, but because — in reference to him, and for his honor — they include the whole body of the Church in their kindly regard. Nor have I any doubt that he alludes to the ladder which was exhibited to the patriarch Jacob in a dream, ( Genesis 28:12 ;) for what was prefigured by that vision is actually fulfilled in Christ. In short, this passage teaches us, that though the whole human race was banished from the kingdom of God, the gate of heaven is now opened to us, so that we are fellow-citizens of the saints , and companions of the angels, ( Ephesians 2:19 ;) and that they, having been appointed to be guardians of our salvation, descend from the blessed rest of the heavenly glory (43) to relieve our distresses. (43) “ De la gloire celeste .” return to ' Top of Page ' Luke Luk 24 John Jhn John Jhn 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ john-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{li

Pericope (part_of)

절 (explains)

bible-text/jhn-1-51

Source

51. **또 이르시되 진실로 진실로 너희에게 이르노니 하늘이 열리고 하나님의 사자들이 인자 위에 오르락 내리락하는 것을 보리라.** 나다나엘과 다른 이들이 어디서 언제 하늘이 열리는 것을 보았는지를 열심히 탐구하는 이들은 크게 잘못되었다고 생각한다. 그는 오히려 자신의 나라에서 항상 지속될 영구적인 것을 가리킨다.

제자들이 때로 천사들을 보았다는 것을 인정한다. 또한 그리스도가 하늘로 올라가실 때 하늘 영광의 나타나심이 우리가 지금 보는 것과 달랐다는 것도 인정한다. 그러나 그때 일어난 것을 올바로 이해한다면, 그것은 영구적 성격을 가진 것이다. 이전에 우리에게 닫혀 있던 하나님의 나라가 실제로 그리스도 안에서 열렸기 때문이다. 이에 대한 눈에 보이는 예가 스데반에게(행 7:55), 세 제자들에게 산 위에서(마 17:5), 그리스도의 승천 때 다른 제자들에게 보여졌다(눅 24:51; 행 1:9). 그러나 하나님이 우리에게 자신을 나타내시는 모든 표들은 특별히 하나님이 우리의 생명을 위해 자신을 우리에게 전달하실 때 이 하늘의 열림에 달려 있다.

**인자 위에 오르락 내리락하는.** 이 두 번째 절은 천사들에 관한 것이다. 그들은 오르고 내려오는 것으로 말해지며, 하나님의 우리에 대한 친절의 사역자들이 된다. 따라서 이 표현 방식은 하나님과 사람들 사이에 존재하는 상호 교통을 가리킨다. 이제 이 혜택이 그리스도를 통해 받았음을 인정해야 한다. 그가 없이는 천사들이 우리를 향해 친밀한 돌봄보다는 오히려 치명적인 적대감을 가질 것이기 때문이다. 그들이 '인자 위에' 오르고 내려온다고 말해지는 것은 그에게 봉사하기 때문이 아니라, 그를 기준으로, 그의 영예를 위해, 교회 전체를 친밀한 돌봄으로 포용하기 때문이다.

이 구절로 우리는 비록 온 인류가 하나님의 나라에서 추방되었지만, 이제 우리에게 하늘 문이 열렸고, 우리가 성도들의 동료 시민이요 천사들의 동반자임을(엡 2:19), 천사들이 하늘 영광의 복된 안식에서 내려와 우리의 고난을 위로하도록 임명되었음을 배운다.

그가 야곱에게 꿈에 나타난 사다리를 암시하는 것은 의심의 여지가 없다(창 28:12). 그 환상으로 예표된 것이 실제로 그리스도 안에서 성취되었기 때문이다.

원주석

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