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주석[칼빈] — 요한복음 11장 · 나사로를 살리심

요약
칼빈 주석 · 섹션 45개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And one named Lazarus was sick. The Evangelist passes on to another narrative, which contains a miracle eminently worthy of being recorded. For not only did Christ give a remarkable proof of his Divine power in raising Lazarus, but he likewise placed before our eyes a lively image of our future resurrection. This might indeed be said to be the latest and concluding action of his life, for the time of his death was already at hand. We need not wonder, therefore, if he illustrated his own glory, in an extraordinary manner, in that work, the remembrance of which he wished to be deeply impressed on their minds, that it might seal, in some respects, all that had gone before. There were others whom Christ had raised from the dead, but he now displays his power on a rotting corpse. But the circumstances which tend to magnify the glory of God in this miracle shall be pointed out in their proper place and order. Lazarus of Bethany, the village of Mary and her sister Martha. The probable reason why this circumstance is mentioned is, that Lazarus had not acquired so great celebrity among believers as his sisters had; for these holy women were accustomed to entertain Christ with their hospitality, as is evident from what is related by the Evangelist Luke, ( Luke 10:38 .) It is really too ridiculous a blunder, to suppose that Monks, and such fry as the Papists have, made this small town or village a castle. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-1

Source

나사로라 하는 병든 사람이 있으니 베다니 출신으로 마리아와 그 자매 마르다의 마을 사람이라.

복음서 기자는 여기서 그리스도의 탁월한 기적을 기록한다. 이미 죽은 지 나흘이 된 나사로를 살리신 것이다. 이 기사는 여러 면에서 주목할 만하다. 먼저 그리스도의 신성한 능력이 이처럼 분명히 드러난 적은 없었다. 다음으로 이 사건은 우리 자신의 부활에 대한 산 증거가 된다. 셋째로 그리스도께서 이 기사를 행하신 때는 얼마 후 십자가에 달리실 무렵이었는데, 이는 기적의 권위를 한층 높여 준다. 이 기적 때문에 많은 사람들이 그리스도를 믿었고(45절), 반면 그분의 원수들은 그분을 죽이려는 결의를 더욱 굳혔다(53절). 복음서 기자가 그 자매들이 사는 마을 이름을 밝히는 것은, 이 사실을 증언할 수 있는 사람들이 많았음을 보여 주려는 것이다.

원주석

2절 카드 ↗

2. It was that Mary who anointed the Lord. It is a similar display of ignorance, to imagine that this Mary , the sister of Lazarus , was that woman of wicked and infamous life, who is mentioned by Luke, ( Luke 7:37 .) This mistake was occasioned by the anointing ; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner , of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, “It was this Mary who afterwards poured on the head of Christ the ointment , on account of which a murmuring arose among the disciples,” ( Matthew 26:7 .) return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-2

Source

이 마리아는 향유를 주께 붓고 자기 머리털로 주의 발을 닦던 자요 그의 오라비 나사로가 병들었더라.

요한이 마리아를 이렇게 서술하는 것은 이상하게 보인다. 사건의 순서상 이 향유 붓는 일은 아직 일어나지 않았기 때문이다. 그러나 요한은 당시 독자들이 이미 알고 있던 사건을 언급함으로써 독자들이 이 마리아가 누구인지 알아볼 수 있게 한다. 또한 이 표현 방식은 마리아의 신앙의 열정을 기억하게 하므로, 나사로의 죽음과 부활 기사와 자연스럽게 연결된다.

원주석

3절 카드 ↗

3. Lo, he whom thou lovest is sick. The message is short, but Christ might easily learn from it what the two sisters wished; for, under this complaint, they modestly state their request that he would be pleased to grant them relief. We are not forbidden, indeed, to use a longer form of prayer; but our principal object ought to be, to pour into the bosom of God all our cares, and every thing that distresses us, that he may afford deliverance. Such is the manner in which the women act towards Christ: they plainly tell him their distress, in consequence of which they expect some alleviation. We ought also to observe that, from Christ’s love, they are led to entertain a confident hope of obtaining assistance, he whom thou lovest; and this is the invariable rule of praying aright; for, where the love of God is, there deliverance is certain and at hand, because God cannot forsake him whom he loveth return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-3

Source

이에 그 자매들이 예수께 사람을 보내어 이르되 주여 보시옵소서 사랑하시는 자가 병들었나이다 하니.

자매들은 나사로가 병들었음을 알리면서도 그리스도께 오시기를 간구하지 않는다. 이것이 참된 기도의 규범이다. 즉 우리의 곤경을 하나님께 아뢰되, 그분의 뜻에 온전히 맡기는 것이다. 그들은 단지 "사랑하시는 자가 병들었나이다"라고만 한다. 마치 이렇게 말하는 듯하다. "주님의 사랑이 우리의 보증이 되오니, 우리에게 합당하게 대해 주실 줄 압니다." 그러므로 우리도 기도할 때 이 가족의 본을 따라, 하나님께서 무엇을 행하실지 규정하지 말고 우리의 필요를 아뢰기만 하자.

원주석

4절 카드 ↗

4. Now Jesus, having heard this, said, This sickness is not to death. He intended by this reply to free his disciples from anxiety, that they might not take it amiss, when they saw him giving himself so little concern about the danger of his friend. That they might not be alarmed, therefore, about the life of Lazarus, he declares that the disease is not deadly, and even promises that it will be an additional occasion of promoting his own glory. Though Lazarus died, yet as Christ soon afterwards restored him to life, he now declares, looking to this result, that the disease is not to death But for the glory of God. This clause is not contrasted with death, as if it were an argument that would always hold; for we know that, even though the reprobate die, the glory of God is not less strikingly displayed in their destruction than in the salvation of believers. But Christ strictly meant, in this passage, the glory of God, which was connected with his office. The power of God, which was displayed in the miracles of Christ, was not fitted to strike terror, but was kind and gentle. When he says that there is no danger of death , because he intends to display in it his own glory and the glory of his Father, we ought to inquire for what purpose, and with what intention, he was sent by the Father; which was, to save, and not to destroy. For the glory, of God, that the Son of God may be glorified. This expression is highly emphatic; for we learn from it that God wishes to be acknowledged in the person of his Son in such a manner, that all the reverence which he requires to be given to his own majesty (309) may be ascribed to the Son. Hence we were told formerly, He who doth not honor the Son doth not honor the Father, ( John 5:23 .) It is in vain for Mahometans and Jews, therefore, to pretend to worship God; for they blaspheme against Christ, and even endeavor, in this manner, to rob God of himself. (309) “ A sa majeste .” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-4

Source

예수께서 들으시고 이르시되 이 병은 죽을 병이 아니라 하나님의 영광을 위함이요 하나님의 아들이 이로 말미암아 영광을 받게 하려 함이라 하시더라.

"죽을 병이 아니라"는 말씀은 나사로가 죽지 않을 것이라는 뜻이 아니다. 오히려 죽음이 이 일의 끝이 아니라는 뜻이다. 이 경우 죽음은 단지 하나님의 영광을 나타내기 위한 통로일 뿐이다. 그러므로 이 말씀은 이렇게 해석해야 한다. 나사로의 질병은 죽음 자체를 목적으로 하는 것이 아니라, 하나님의 영광을 위한 것이다. 비록 나사로가 죽겠지만, 그 죽음이 최종 결과가 아니고 하나님의 더 큰 일의 수단이 된다. 또한 "하나님의 아들이 이로 말미암아 영광을 받게 하려 함"이라는 말씀은, 그리스도께서 자신의 아버지의 영광을 구하시면서도 동시에 자기 자신의 영광도 분리하여 생각하지 않으심을 보여 준다. 아버지와 아들은 하나이시기 때문이다.

원주석

5절 카드 ↗

5. And Jesus loved Martha and her sister, and Lazarus. These two things appear to be inconsistent with each other, that Christ remains two days beyond Jordan, as if he did not care about the life of Lazarus, and yet the Evangelist says, that Christ loved him and his sisters ; for, since love produces anxiety, he ought to have hastened immediately. As Christ is the only mirror of the grace of God, we are taught by this delay on his part, that we ought not to judge of the love of God from the condition which we see before our eyes. When we have prayed to him, he often delays his assistance, either that he may increase still more our ardor in prayer, or that he may exercise our patience, and, at the same time, accustom us to obedience. Let believers then implore the assistance of God, but let them also learn to suspend their desires, if he does not stretch out his hand for their assistance as soon as they may think that necessity requires; for, whatever may be his delay, he never sleeps, and never forgets his people. Yet let us also be fully assured that he wishes all whom he loves to be saved. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-5

Source

예수께서 본래 마르다와 그 동생과 나사로를 사랑하시더니.

복음서 기자는 이렇게 말함으로써 그리스도께서 이틀을 더 머무신 것이 냉담함이나 무관심 때문이 아님을 분명히 한다. 오히려 사랑이 그분을 지배하셨다. 이는 하나님께서 우리를 사랑하실 때에도 때로는 우리가 기대하는 것보다 늦게 도우시는 것처럼 보일 수 있다는 중요한 교훈을 준다. 우리는 지연을 무관심으로 해석해서는 안 된다. 하나님은 당신이 적당히 보시는 때에 행동하시며, 그분의 때는 언제나 우리에게 유익하다.

원주석

7절 카드 ↗

7. And after this, he saith to his disciples. At length he now shows that he cared about Lazarus, though the disciples thought that he had forgotten him, or, at least, that there were other matters which he reckoned of more importance than the life of Lazarus. He therefore enjoins them to cross the Jordan, and go to Judea return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-7

Source

그 후에 제자들에게 이르시되 유대로 다시 가자 하시니.

그리스도께서 마침내 나사로에게 가기로 결심하신다. 그런데 제자들은 즉시 위험을 상기시킨다. 이것은 인간의 일반적인 연약함이다. 우리는 위험을 보면 하나님의 섭리를 신뢰하기보다 두려움에 사로잡히기 쉽다. 그리스도께서는 이 반론을 통해 제자들을 가르치실 기회를 얻으신다.

원주석

8절 카드 ↗

8. Rabbi, the Jews but lately sought to stone thee. When the disciples dissuade him from going, they do so, not so much perhaps on his account as on their own, for each of them is alarmed about himself, as the danger was common to all. Avoiding the cross, and being ashamed to own it, they allege — what is more plausible — that they are anxious about their Master. The same thing happens every day with many. For they who, through a dread of the cross, shrink from the performance of their duty, eagerly seek excuses to conceal their indolence, that they may not be thought to rob God of the obedience due to him, when they have no good cause to do so. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-8

Source

제자들이 이르되 랍비여 방금도 유대인들이 돌로 치려 하였는데 또 그리로 가시고자 하시나이까.

제자들은 그리스도를 만류하려 한다. 그들의 우려는 이해할 만하다. 그러나 여기서 그들은 하나님의 뜻보다 자신들의 안전을 앞세우고 있다. 우리도 종종 이와 같다. 위험이 닥칠 때 우리는 하나님의 부르심보다 자기 보존을 먼저 생각한다. 그러나 그리스도를 따르는 길은 안락함과 안전을 보장하지 않는다.

원주석

9절 카드 ↗

9. Are there not twelve hours in the day? This passage has been explained in various ways. Some have thought the meaning of these words to be, that men sometimes adopt a new and different resolution every hour. This is very far from Christ’s meaning; and indeed I would not have reckoned it worthy of being mentioned, had it not been that it has passed into a common proverb. Let us therefore be satisfied with the simple and natural meaning. First, Christ borrows a comparison from Day and Night. For if any man perform a journey in the dark, we need not wonder if he frequently stumble, or go astray, or fall; but the light of the sun by day points out the road, so that there is no danger. Now the calling of God is like the light of day, which does not allow us to mistake our road or to stumble. Whoever, then, obeys the word of God, and undertakes nothing but according to his command, always has God to guide and direct him from heaven, and with this confidence he may safely and boldly pursue his journey. For, as we are informed, Whosoever walketh in his ways hath angels to guard him, and, under their direction, is safe, so that he cannot strike his foot against a stone, ( Psalms 91:11 .) Relying on this protection, therefore, Christ advances boldly into Judea, without any dread of being stoned; for there is no danger of going astray, when God, performing the part of the sun, shines on us, and directs our course. We are taught by these words, that whenever a man allows himself to be guided by his own suggestions, without the calling of God, his whole life is nothing else than a course of wandering and mistake; and that they who think themselves exceedingly wise, when they do not inquire at the mouth of God, and have not his Spirit to govern their actions, are blind men groping in the dark; that the only proper way is, to be fully assured of our divine calling, and to have always God before our eyes as our guide. (310) This rule of regulating our life well is followed by a confident expectation of a prosperous result, because it is impossible that God shall not govern successfully. And this knowledge is highly necessary to us; for believers can scarcely move a foot to follow him, but Satan shall immediately interpose a thousand obstructions, hold out a variety of dangers on every side, and contrive, in every possible way, to oppose their progress. But when the Lord invites us to go forward, by holding out, as it were, his lamp to us, we ought to go forward courageously, though many deaths besiege our path; for he never commands us to advance without at the same time adding a promise to encourage us, so that we may be fully convinced, that whatever we undertake agreeably to his command will have a good and prosperous issue. This is our chariot, and whoever betakes himself to it will never fail through weariness; and even though the obstacles were so formidable that we could not be conveyed through them by a chariot, yet, furnished with these wings, we shall always succeed, till we reach the goal. Not that believers never meet with any adversity, but because adverse occurrences are aids to their salvation. It amounts to this, that the eyes of God will always be attentive to guard those who shall be attentive to his instructions. Hence we learn also that, whenever men overlook and disregard the word of God, and consequently indulge themselves foolishly, and undertake whatever they think right, the whole course of their life is accursed by God, and vengeance is always ready to punish their presumption and their blind passions. Again, Christ here divides the day into twelve hours , according to ancient custom; for though the days are longer in summer and shorter in winter, (311) yet they had always twelve hours of the day , and twelve of the night. (310) “ Quand nous avons tousjours Dieu devant nos yeux pour nostre guide .” (311) “ Combien que les jours soyent plus grands en este, et plus petits en hyver .” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-9

Source

예수께서 대답하시되 낮이 열두 시간이 아니냐 사람이 낮에 다니면 이 세상의 빛을 보므로 실족하지 아니하고.

이 대답은 수수께끼처럼 들릴 수 있으나, 그 뜻은 명확하다. 낮 시간은 정해져 있고, 그 시간 동안은 안전하게 다닐 수 있다. 마찬가지로 하나님께서 각 사람에게 정하신 사명의 기간이 있다. 그 기간 안에 있는 동안은 아무도 그를 해할 수 없다. 그리스도 자신은 자신의 "낮", 곧 아버지께서 정하신 사역의 때가 아직 남아 있다는 것을 아셨다. 따라서 유대인들의 위협에도 불구하고 나아가실 수 있었다. 이 원리는 우리에게도 적용된다. 우리가 하나님의 부르심을 따를 때, 그분이 정하신 때가 다하기 전에는 어떤 위험도 우리를 멸할 수 없다.

원주석

11절 카드 ↗

11. Our friend Lazarus sleepeth. Having formerly asserted that the disease was not deadly, that his disciples may not be too much distressed at seeing what they did not expect, he now informs them also that Lazarus is dead, and excites a hope of his resurrection. It is a proof of amazing ignorance, that they believe that Christ spoke about sleep ; for, though it is a metaphorical form of expression, still it is so frequent and common in Scripture, that it ought to have been familiarly known to all the Jews. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-11

Source

이 말씀을 하신 후에 또 이르시되 우리 친구 나사로가 잠들었도다 그러나 내가 깨우러 가노라.

그리스도께서 나사로의 죽음을 잠이라고 부르신다. 이것은 단지 비유가 아니다. 그리스도의 눈에 신자의 죽음은 실제로 잠과 같다. 죽음이 그들을 영원히 붙들어 두지 못하기 때문이다. 이 표현은 우리에게 큰 위로를 준다. 죽음은 무서운 멸절이 아니라, 부활로 깨어나기 위한 잠이다. 동시에 "내가 깨우러 가노라"는 말씀은 그리스도만이 죽은 자를 살리실 수 있음을 보여 준다. 부활은 인간의 능력이 아니라 그분의 능력에서 온다.

원주석

12절 카드 ↗

12. If he sleepeth, he will recover. (313) Replying that sleep will have a salutary effect on Lazarus, they thus endeavor indirectly to dissuade Christ from going thither. And yet they do not craftily or deceitfully turn aside Christ’s words to suit their own purpose, on the pretense of not understanding what he said; (314) but, thinking that he spoke about sleep, they gladly seize this opportunity of avoiding danger. Augustine, and many writers since his time, speculate about the word sleep , alleging that the reason why it is applied to death is, because it is as easy for God to raise the dead to life, as it is for us to perform the customary act of awaking those who are asleep. But that nothing of this sort came into the mind of Christ, may be inferred from the constant use of the term in Scripture; and since even profane writers usually apply this word Sleep to Death , (315) there was unquestionably no other reason why it came into use, but because a lifeless corpse lies without feeling, just as the body of a man who is in a profound sleep. Hence, also, sleep is not inappropriately called the image of death , and Homer calls it the brother of death , ( κασίγνητος θανάτουυ .) Since this word denotes only the sleep of the body, it is prodigiously absurd to apply it — as some fanatics have done — to souls, as if, by being deprived of understanding, they were subject to death. But I go to awake him. Christ asserts his own power, when he says that he will come to awake Lazarus; for, though, as we have said, the word sleep does not express the facility of the resurrection, yet Christ shows that he is Lord of death , when he says, that he awakes those whom he restores to life. (313) “ Il sera guairi .” (314) “ Comme faisans semblant de n’entendre point ce que Christ dit .” (315) “ Et mesmers veu que les autheurs profanes transferent coustumierement ce mot de Dormir a la Mort .” return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-12

Source

제자들이 이르되 주여 잠들었으면 낫겠나이다 하더라.

제자들은 잠든 것이라면 회복될 것이라고 생각한다. 그들은 그리스도께서 말씀하신 뜻을 이해하지 못한다. 이는 우리가 얼마나 쉽게 영적 진리를 육신적으로 해석하는지를 보여 준다. 성령의 가르침 없이는 우리도 이와 다르지 않다.

원주석

14절 카드 ↗

14. Then Jesus told them plainly, Lazarus is dead. The goodness of Christ was astonishing, in being able to bear with such gross ignorance in the disciples. And indeed the reason why he delayed, for a time, to bestow upon them the grace of the Spirit in larger measure, was, that the miracle of renewing them in a moment might be the greater. return to ' Top of Page ' <a name="verse-15" class="com-number"

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이에 예수께서 밝히 이르시되 나사로가 죽었느니라.

그리스도께서 이제 분명하게 말씀하신다. 비유나 상징적 표현을 버리고 직접적으로 사실을 알리신다. 이것이 좋은 교사의 방식이다. 먼저 더 깊은 의미를 담은 표현으로 생각을 자극하고, 그것이 이해되지 않을 때 명확하게 설명하신다. 나사로의 죽음은 부정할 수 없는 사실이다. 그러나 그것이 이야기의 끝이 아니다.

원주석

15절 카드 ↗

15. And I rejoice, on your account, that I was not there. He means that his absence was profitable to them, because his power would have been less illustriously displayed, if he had instantly given assistance to Lazarus. For the more nearly the works of God approach to the ordinary course of nature, the less highly are they valued, and the less illustriously is their glory displayed. This is what we experience daily; for if God immediately stretches out his hand, we do not perceive his assistance. That the resurrection of Lazarus, therefore, might be acknowledged by the disciples to be truly a Divine work, it must be delayed, that it might be very widely removed from a human remedy. We ought to remember, however, what I formerly observed, that the fatherly kindness of God towards us is here represented in the person of Christ. When God permits us to be overwhelmed with distresses, and to languish long under them, let us know that, in this manner, he promotes our salvation. At such a time, no doubt, we groan and are perplexed and sorrowful, but the Lord rejoices on account of our benefit, and gives a twofold display of his kindness to us in this respect, that he not only pardons our sins, but gladly finds means of correcting them. That you may believe. He does not mean that this was the first feeble commencement of faith in them, but that it was a confirmation of faith already begun, though it was still exceedingly small and weak. Yet he indirectly suggests that, if the hand of God had not been openly displayed, they would not have believed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-15

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내가 거기 있지 아니한 것을 너희를 위하여 기뻐하노니 이는 너희로 믿게 하려 함이라 그러나 그에게로 가자 하시니.

그리스도께서 나사로가 죽는 동안 함께 있지 않으신 것을 기뻐하신다고 말씀하신다. 이것은 냉담함이 아니다. 만일 그분이 함께 계셨더라면 나사로가 병들어 죽지 않았을 것이고, 그러면 이 더 큰 기적의 기회가 없었을 것이기 때문이다. 제자들의 믿음은 나사로의 죽음과 부활을 통해 훨씬 더 강화될 것이다. 하나님께서는 때로 더 큰 선을 위해 잠시 고난이 오도록 허락하신다. 이것이 섭리의 신비다.

원주석

16절 카드 ↗

16. Then Thomas. Hitherto the disciples had endeavored to hinder Christ from going. Thomas is now prepared to follow, but it is without confidence; or, at least, he does not fortify himself by the promise of Christ, so as to follow hint with cheerfulness and composure. Let us go, that we may die with him. This is the language of despair, for they ought to have entertained no fears about their own life. The phrase, with him , may be explained as referring either to Lazarus or to Christ. If we refer it to Lazarus, it will be ironical, as if Thomas had said, “Of what use will it be to go thither, unless it be that we cannot discharge the duty of friends in any other manner than by seeking to die along with him ?” Yet I greatly prefer the other meaning, that Thomas does not refuse to die with Christ But this, as I have said, proceeds from inconsiderate zeal; for he ought rather to have taken courage from faith in the promise. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-16

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디두모라고도 하는 도마가 다른 제자들에게 말하되 우리도 주와 함께 죽으러 가자 하니라.

도마의 말은 절망에서 나온 것이다. 그는 유대에 가면 죽음이 기다리고 있다고 생각했다. 그의 말에는 용기도 있지만, 동시에 비관주의도 섞여 있다. 그는 기적의 가능성을 믿지 않고, 오히려 최악의 결과를 예상한다. 그러나 이 말은 후에 도마가 부활 이후 믿음에 이르는 과정과 함께 생각할 때 의미심장하다. 그의 믿음은 직접 보아야만 가능했다.

원주석

18절 카드 ↗

18. Now Bethany was near Jerusalem. The Evangelist diligently follows out all that contributes to the certainty of the narrative. He relates how near Jerusalem was to the village of Bethany , that no one may be astonished that, for the purpose of comforting the sisters, many friends came from Jerusalem, whom God intended to be witnesses of the miracle. For, though the desire of performing an office of kindness was their inducement to go, yet they were assembled there, by a secret decree of God, for another purpose, that the resurrection of Lazarus might not remain unknown, or that the witnesses might not be only those who belonged to the family. Now it is a convincing proof of the base ingratitude of the nation, that this striking demonstration of Divine power at a well-known place, amidst a vast crowd of men, and near the gates of the city, and which might almost be said to be erected on a stage, instantly vanishes from the eyes of men. We should rather say that the Jews, by maliciously shutting their eyes, intentionally do not see what is before their eyes. Nor is it a new or uncommon occurrence, that men who, with excessive eagerness, continually gape for miracles, are altogether dull and stupid in the consideration of them. About fifteen furlongs This distance between the two places was somewhat less than two thousand paces , or, two miles; for the Stadium , or furlong , contains six hundred feet; that is, one hundred and twenty-five paces. (316) (316) The Roman Passus , or pace — measured from the spot where either foot was planted to the spot where the same foot was planted after two ordinary steps — was five feet; so that the Mille , or thousand paces, contained five thousand feet, rather less than an English mile ; and the Stadium , or furlong , which contained, as Calvin states, “one hundred and twenty-five paces,” was equal to six hundred and twenty-five feet. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-18

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베다니는 예루살렘에서 가깝기가 한 오 리쯤 되매.

복음서 기자는 베다니의 위치를 언급함으로써, 예루살렘에서 많은 유대인들이 조문하러 올 수 있었음을 설명한다. 이것은 이 기적의 증인이 많았음을 의미한다. 하나님의 섭리는 이처럼 기적의 목격자를 많게 하셨다.

원주석

19절 카드 ↗

19. To comfort them concerning their brother. This was, no doubt, the object which they had in view, but God had another object to accomplish, as we have stated. It is evident from what is here mentioned, that the house of Lazarus and his sisters was greatly respected and honored. Again, as it is natural that the death of friends should occasion grief and mourning to men, this duty, which the Evangelist mentions, ought not to be blamed, unless on this ground, that sinful excess, which prevails in this and in other departments of life, corrupts what is not in itself sinful. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-19

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많은 유대인이 마르다와 마리아에게 오라비의 일로 위문하러 왔더니.

이 유대인들의 방문은 단순한 사교적 예의가 아니다. 이것이 후에 기적의 증인들이 된다. 하나님께서는 이 기적의 목격자를 준비하셨다. 많은 사람들이 있었기에 이 사건을 부정하거나 축소하기 어려웠다.

원주석

20절 카드 ↗

20. Martha having heard that Jesus was coming. Martha travels beyond the village, as we shall afterwards see, not only perhaps on account of the reverence which she bore to Christ, but that she might meet him more secretly; for his danger was fresh in his recollection, and the rage of enemies had not well subsided, which had been a little abated by Christ’s departure into Galilee, but might, on their hearing of his arrival, break out anew with greater violence. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-20

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마르다는 예수께서 오신다는 말을 듣고 곧 나가 맞되 마리아는 집에 앉았더라.

마르다와 마리아의 다른 반응은 그들의 성격 차이를 보여 준다. 마르다는 활동적이고 즉각적으로 반응하는 반면, 마리아는 슬픔에 잠긴 채 집에 머문다. 두 사람 모두 그리스도를 사랑했지만, 그 표현 방식은 달랐다. 우리는 사람들이 슬픔을 다르게 표현한다는 것을 이해해야 한다.

원주석

21절 카드 ↗

21. Lord, if thou hadst been here. She begins with a complaint, though in doing so she modestly expresses her wish. Her meaning may be expressed thus — “By thy presence thou mightst have delivered my brother from death, and even now thou canst do it, for God will not refuse thee any thing.” By speaking in this manner, she gives way to her feelings, instead of restraining them under the rule of faith. I acknowledge that her words proceeded partly from faith, but I say that there were disorderly passions mixed with them, which hurried her beyond due bounds. For when she assures herself that her brother would not have died, if Christ had been present, what ground has she for this confidence? Certainly, it did not arise from any promise of Christ. The only conclusion therefore is, that she inconsiderately yields to her own wishes, instead of subjecting herself to Christ. When she ascribes to Christ power and supreme goodness, this proceeds from faith; but when she persuades herself of more than she had heard Christ declare, that has nothing to do with faith; (317) for we must always hold the mutual agreement between the word and faith, that no man may rashly forge anything for himself, without the authority of the word of God. Besides, Martha attached too much importance to the bodily presence of Christ. The consequence is, that Martha’s faith, though mixed up and interwoven with ill-regulated desires, and even not wholly free from superstition, could not shine with full brightness; so that we perceive but a few sparks of it in these words. (317) “ Cela n’a rien de commun avec la foy .” return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/jhn-11-21

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마르다가 예수께 여짜오되 주께서 여기 계셨더라면 내 오라비가 죽지 아니하였겠나이다.

마르다의 말에는 믿음과 함께 약한 불평도 섞여 있다. "주께서 여기 계셨더라면"이라는 말은 그분이 일찍 오셨더라면 하는 아쉬움을 담고 있다. 이것은 인간의 자연스러운 반응이다. 우리도 고난 중에 "하나님께서 더 일찍 개입하셨더라면"이라고 생각한다. 그러나 마르다는 여기서 멈추지 않고 계속 믿음을 표현한다.

원주석

23절 카드 ↗

23. Thy brother shall rise again. The kindness of Christ is amazing, in forgiving those faults of Martha which we have mentioned, and in promising her, of his own accord, more than she had ventured plainly and directly to ask. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-23

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예수께서 이르시되 네 오라비가 다시 살아나리라.

그리스도께서는 마르다에게 직접적으로 약속하신다. "네 오라비가 다시 살아나리라." 이 말씀은 이중의 의미를 담고 있다. 즉각적인 의미에서는 나사로가 곧 살아날 것이라는 뜻이고, 더 넓은 의미에서는 최후의 부활을 가리킨다. 그리스도께서는 이 두 가지를 모두 염두에 두고 말씀하신다.

원주석

24절 카드 ↗

24. I know that he shall rise again. We now see Martha’s excessive timidity in extenuating the meaning of Christ’s words. We have said that she went farther than she had a right to do, when she fabricated a hope for herself out of the feelings of her own mind. She now falls into an opposite fault; for when Christ stretches forth his hand, she stops short, as if she were alarmed. We ought, therefore to guard against both of these extremes. On the one hand, we must not, without the authority of God’s word, drink in empty hopes, which will prove to be nothing but wind; and, on the other hand, when God opens his mouth, it is not proper that he should find our hearts either blocked up, or too firmly closed. Again, by this reply, Martha intended to ascertain more than she ventured to expect from the words of Christ, as if she had said: “If you mean the last resurrection, I have no doubt that my brother will be raised again at the last day , and I comfort myself with this confident expectation, but I do not know if you direct my attention to something greater.” return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-24

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마르다가 이르되 마지막 날 부활 때에는 다시 살아날 줄을 내가 아나이다.

마르다는 그리스도의 말씀을 마지막 날의 부활로만 이해한다. 이것은 유대인들이 가르친 부활 교리였다. 그녀의 믿음은 참되지만, 그리스도께서 지금 무엇을 하려 하시는지는 이해하지 못한다. 이는 우리가 얼마나 쉽게 하나님의 현재적 능력을 미래로만 미루는지를 보여 준다.

원주석

25절 카드 ↗

25. I am the resurrection and the life. Christ first declares that he is the resurrection and the life , and then he explains, separately and distinctly, each clause of this sentence. His first statement is, that he is the resurrection , because the restoration from death to life naturally comes before the state of life. Now the whole human race is plunged in death; and, therefore, no man will be a partaker of life until he is risen from the dead. Thus Christ shows that he is the commencement of life, and he afterwards adds, that the continuance of life is also a work of his grace. That he is speaking about spiritual life, is plainly shown by the exposition which immediately follows, He who believeth in me, though, he were dead, shall live. Why then is Christ the resurrection ? Because by his Spirit he regenerates the children of Adam, who had been alienated from God by sin, so that they begin to live a new life. On this subject, I have spoken more fully under John 5:21 and 24; (318) and Paul is an excellent interpreter of this passage, ( Ephesians 2:5 , and Ephesians 5:8 .) Away now with those who idly talk that men are prepared for receiving the grace of God by the movement of nature. They might as well say that the dead walk. For that men live and breathe, and are endued with sense, understanding, and will, all this tends to their destruction, because there is no part or faculty of the soul that is not corrupted and turned aside from what is right. Thus it is that death everywhere holds dominion, for the death of the soul is nothing else than its being estranged and turned aside from God. (319) Accordingly, they who believe in Christ, though they were formerly dead, begin to live, because faith is a spiritual resurrection of the soul, and — so to speak — animates the soul itself that it may live to God; according to that passage, The dead shall hear the voice of the Son of God, and they who hear shall live ( John 5:25 .) This is truly a remarkable commendation of faith, that it conveys to us the life of Christ, and thus frees us from death. (318) See pp. 200 and 204 of this volume. (319) “ N’est autre chose qu’estre estrange et detourne de Dieu .” return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-25

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예수께서 이르시되 나는 부활이요 생명이니 나를 믿는 자는 죽어도 살겠고.

이것은 요한복음의 위대한 "나는 ~이다" 선언들 중 하나다. 그리스도께서는 부활이 단순히 미래의 사건이 아니라 자신의 인격 안에 현재하는 실재임을 선언하신다. 그분이 부활이시므로, 그분과 연합한 자들은 죽음을 통해서도 생명을 유지한다. 이 말씀은 마르다의 좁은 이해를 크게 넓혀 준다. 부활은 멀리 있는 미래의 사건이 아니라, 지금 여기 그리스도 안에서 현실이다.

원주석

26절 카드 ↗

26. And whosoever liveth, and believeth in me. This is the exposition of the second clause, how Christ is the life ; and he is so, because he never permits the life which he has once bestowed to be lost, but preserves it to the end. For since flesh is so frail, what would become of men, if, after having once obtained life, they were afterwards left to themselves? The perpetuity of the life must, therefore, be founded on the power of Christ himself, that he may complete what he has begun. Shall never die. The reason why it is said that believers never die is, that their souls, being born again of incorruptible seed , ( 1 Peter 1:23 ,) have Christ dwelling in them, from whom they derive perpetual vigor; for, though the body be subject to death on account of sin, yet the spirit is life on account of righteousness, ( Romans 8:10 .) That the outward man daily decays in them is so far from taking anything away from their true life , that it aids the progress of it, because the inward man is renewed from day to day , ( 2 Corinthians 4:16 .) What is still more, death itself is a sort of emancipation from the bondage of death. Dost thou believe this? Christ seems, at first sight, to discourse about spiritual life, for the purpose of withdrawing the mind of Martha from her present desire. Martha wished that her brother should be restored to life Christ replies, that he is the Author of a more excellent life ; and that is, because he quickens the souls of believers by divine power. Yet I have no doubt that he intended to include both favors; and therefore he describes, in general terms, that spiritual life which he bestows on all his followers, but wishes to give them some opportunity of knowing this power, which he was soon afterwards to manifest in raising Lazarus. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-26

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무릇 살아서 나를 믿는 자는 영원히 죽지 아니하리니 이것을 네가 믿느냐.

그리스도께서는 선언 후 마르다에게 직접 묻는다. "이것을 네가 믿느냐?" 이 질문은 지적 동의를 넘어 인격적 신뢰를 요구한다. 믿음은 단순히 교리를 아는 것이 아니라, 살아 계신 그리스도를 신뢰하는 것이다. 이 질문은 오늘날도 우리 각자에게 향한다.

원주석

27절 카드 ↗

27. Yes, Lord. To prove that she believes what she had heard Christ say about himself, that he is the resurrection and the life , Martha replies, that she believes that he is the Christ, and the Son of God ; and indeed this knowledge includes the sum of all blessings; for we ought always to remember for what purpose the Messiah was promised, and what duty the prophets ascribe to him. Now when Martha confesses that it was he who was to come into the world , she strengthens her faith by the predictions of the prophets. Hence it follows, that we ought to expect from him the full restoration of all things and perfect happiness; and, in short, that he was sent to erect and prepare the true and perfect state of the kingdom of God. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-27

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이르되 주여 그러하외다 주는 그리스도시요 세상에 오시는 하나님의 아들이신 줄 내가 믿나이다.

마르다의 고백은 장엄하다. 그녀는 그리스도를 메시아요 하나님의 아들이라고 고백한다. 이 고백은 베드로의 고백(마 16:16)과 거의 동일하다. 이는 놀라운 일이다. 오빠의 죽음으로 인한 슬픔 중에서도 마르다는 이처럼 명확한 신앙 고백을 한다. 고난이 때로는 우리의 믿음을 더욱 명확하게 드러낸다.

원주석

28절 카드 ↗

28. And called Mary, her sister. It was probably at the request of Martha, that Christ remained on the outside of the village, that he might not enter into so great an assembly of people; for she dreaded the danger, because Christ had but lately escaped with difficulty from instant death. Accordingly, that the rumor about his arrival might not spread farther, she makes it known privately to her sister. The Master is here. The word Master shows in what estimation Christ was held among those pious women. Though they had not hitherto profited so much as they might have done, still it was a great matter that they were entirely devoted to him as his disciples; and Mary’s sudden departure, to come and meet him, was a proof that she regarded him with no ordinary reverence. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-28

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이 말을 하고 돌아가서 가만히 그 자매 마리아를 불러 말하되 선생님이 오셔서 너를 부르신다 하니.

마르다가 마리아를 "가만히" 부른다는 것은 의미심장하다. 아마도 조문 온 유대인들이 그리스도를 원수들에게 알릴 것을 우려했을 것이다. 또한 마르다가 그리스도의 호칭을 "선생님"이라고 부르는 것은, 마리아에게 알리기 위해 모두가 알아볼 수 있는 표현을 사용한 것이다.

원주석

31절 카드 ↗

31. Then the Jews who were with her. Though Martha was permitted by Christ to return home for the purpose of withdrawing her sister from the numerous assembly, yet Christ had another design in view, which was, that the Jews might be witnesses of the miracle. True, they have no thought of it, but it was no new thing that men should be led, as it were in darkness, and by the secret providence of God, where they did not intend to go. They think that Mary is going to the tomb , according to the custom of those who seek excitements of their grief. For it is a very prevalent disease, that husbands deprived of their wives, parents deprived of their children, and, on the other hand, wives deprived of their husbands, and children deprived of their parents or other relatives and friends, are eager to increase their grief by every possible method. It is also customary to resort to various contrivances for this purpose. The affections of men are already sufficiently disordered; but it is still worse, (322) that they inflame them by new excitements, that they may rush against God with greater ardor and violence. It was their duty to dissuade Mary from going, that the sight of the tomb might not give fresh occasion for her grief; yet they do not venture to apply so harsh a remedy, but even themselves contribute to the excess of her grief, by accompanying her to the tomb. Thus it frequently happens, that they who treat too gently the excesses of their friends do them little good by their consolations. (322) “ Mais voyci le pis .” return to ' Top of Page ' <a name="verse-32" class="com-number"

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절 (explains)

bible-text/jhn-11-31

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마리아와 함께 집에 있어 위로하던 유대인들은 그가 급히 일어나 나가는 것을 보고 곡하러 무덤에 가는 줄로 생각하고 따라가더니.

하나님의 섭리가 여기서도 나타난다. 유대인들이 마리아를 따라가게 됨으로써, 더 많은 목격자들이 기적을 보게 된다. 사람들은 마리아가 무덤에 울러 가는 줄 알았지만, 실제로는 훨씬 더 놀라운 일이 일어나려 하고 있었다.

원주석

32절 카드 ↗

32. She fell at his feet. From her falling down at his feet we learn that Christ was honored in that house beyond the ordinary custom of men. For, though it was customary to throw themselves down on the ground in the presence of kings and great men, yet as Christ had nothing about him, according to the flesh, that was royal or magnificent, it was for a different purpose that Mary fell down at his feet Indeed, she would not have done so, if she had not been convinced that he was the Son of God. Lord, if thou hadst been here. Though she appears to speak of Christ respectfully, yet we have lately pointed out what is faulty in these words; for the power of Christ, which filled heaven and earth, ought not to have been limited to his bodily presence. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-32

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마리아가 예수 계신 곳에 와서 뵙고 그 발 앞에 엎드리어 이르되 주께서 여기 계셨더라면 내 오라비가 죽지 아니하였겠나이다 하더라.

마리아도 마르다와 똑같은 말을 한다. "주께서 여기 계셨더라면." 이것이 두 자매가 공유한 생각이었음이 분명하다. 아마도 그들은 나사로가 죽어가는 동안 이 말을 서로 주고받았을 것이다. 그러나 마리아는 말보다 행동이 앞선다. 그녀는 그리스도의 발 앞에 엎드린다. 이 자세는 경배와 완전한 복종을 나타낸다.

원주석

33절 카드 ↗

33. He groaned in his spirit. If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, (323) he gives proof that he has sympathy, ( συμπάθεια .) For the cause of this feeling is, in my opinion, expressed by the Evangelist, when he says that Christ saw Mary and the rest weeping Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; for he knew well what had been enjoined on him by the Father, and why he was sent into the world, namely, to free us from all evils. As he has actually done this, so he intended to show that he accomplished it with warmth and earnestness. Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit , by a strong feeling of grief, and by tears , he shows that he is as much affected by our distresses as if he had endured them in his own person. But how do groaning and trouble of mind belong to the person of the Son of God? As some reckon it absurd to say that Christ, as one of the number of human beings, was subject to human passions, they think that the only way in which he experienced grief or joy was, that he received in himself those feelings, whenever he thought proper, by some secret dispensation. It is in this sense, Augustine thinks, that the Evangelist says that he was troubled, because other men are hurried along by their feelings, which exercise dominion, or rather tyranny, to trouble their minds. He considers the meaning therefore to be, that Christ, though otherwise tranquil and free from all passion, brought groaning and grief upon himself of his own accord. But this simplicity will, in my opinion, be more agreeable to Scripture, if we say that the Son of God, having clothed himself with our flesh, of his own accord clothed himself also with human feelings, so that he did not differ at all from his brethren, sin only excepted. In this way we detract nothing from the glory of Christ, when we say that it was a voluntary submission, by which he was brought to resemble us in the feelings of the soul. Besides, as he submitted from the very commencement, we must not imagine that he was free and exempt from those feelings; and in this respect he proved himself to be our brother, in order to assure us, that we have a Mediator, who willingly pardons our infirmities, and who is ready to assist those infirmities which he has experienced in himself. It will perhaps be objected, that the passions of men are sinful, and therefore it cannot be admitted that we have them in common with the Son of God. I reply, there is a wide difference between Christ and us. For the reason why our feelings are sinful is, that they rush on without restraint, and suffer no limit; but in Christ the feelings were adjusted and regulated in obedience to God, and were altogether free from sin. To express it more fully, (324) the feelings of men are sinful and perverse on two accounts; first, because they are hurried along by impetuous motion, and are not regulated by the true rule of modesty; and, secondly, because they do not always arise from a lawful cause, or, at least, are not directed to a lawful end. I say that there is excess, because no person rejoices or grieves, so far only as is sufficient, or as God permits, and there are even some who shake themselves loose from all restraint. The vanity of our understanding brings us grief or sadness, on account of trifles, or for no reason whatever, because we are too much devoted to the world. Nothing of this nature was to be found in Christ; for he had no passion or affection of his own that ever went beyond its proper bounds; he had not one that was not proper, and founded on reason and sound judgment. To make this matter still more clear, it will be of importance for us to distinguish between man’s first nature, as it was created by God, and this degenerate nature, which is corrupted by sin. When God created man, he implanted affections in him, but affections which were obedient and submissive to reason. That those affections are now disorderly and rebellious is an accidental fault; that is, it proceeds from some other cause than from the Creator. (325) Now Christ took upon him human affections, but without ( ἀταξία ) disorder; for he who obeys the passions of the flesh is not obedient to God. Christ was indeed troubled and vehemently agitated; but, at the same time, he kept himself in subjection to the will of the Father. In short, if you compare his passions with ours, they will differ not less than pure and clear water, flowing in a gentle course, differs from dirty and muddy foam. The example of Christ ought to be sufficient of itself for setting aside the unbending sternness which the Stoics demand; for whence ought we to look for the rule of supreme perfection but from Christ? We ought rather to endeavor to correct and subdue that obstinacy which pervades our affections on account of the sin of Adam, and, in so doing, to follow Christ as our leader, that he may bring us into subjection. Thus Paul does not demand from us hardened stupidity, but enjoins us to observe moderation in our mourning, that we may not abandon ourselves to grief, like unbelievers who have no hope ( 1 Thessalonians 4:13 ;) for even Christ took our affections into himself, that by his power we may subdue every thing in them that is sinful. (323) “ Quand de son bon gre il se conforme a ces pleurans, jusques pleurer avec eux .” (324) “ Pour mieux dire .” (325) “ C’est a dire, venant d’ailleurs que du Createur .” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-33

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예수께서 그가 우는 것과 또 함께 온 유대인들이 우는 것을 보시고 심령에 비통히 여기시고 불쌍히 여기사.

이 구절은 그리스도의 인성을 가장 생생하게 보여 주는 본문 중 하나다. "심령에 비통히 여기셨다"는 표현은 강한 감정적 동요를 가리킨다. 그리스도께서 진정으로 인간의 감정을 경험하셨다는 것을 보여 준다. 어떤 이들은 그리스도께서 이처럼 감동받으셨다는 것이 그분의 완전함과 모순된다고 주장한다. 그러나 이것은 잘못된 생각이다. 감정 그 자체가 죄가 아니다. 죄가 되는 것은 감정이 이성과 하나님의 뜻을 제어하는 것이다. 그리스도의 감정은 완전히 통제되어 있었고 죄가 없었다. 그분은 인류의 고통에 진정으로 동참하셨다. 이것이 바로 우리가 그분을 대제사장으로 신뢰할 수 있는 이유다(히 4:15).

원주석

36절 카드 ↗

36. Behold, how he loved him! The Evangelist John here describes to us two different opinions which were formed about Christ. As to the former, who said, Behold, how he loved him! though they think less highly of Christ than they ought to have done, since they ascribe to him nothing but what may belong to a man, yet they speak of him with greater candor and modesty than the latter, who maliciously slander him for not having hindered Lazarus from dying. For, though they applaud the power of Christ, of which the former said nothing, yet they do so, not without bringing against him some reproach. It is evident enough from their words, that the miracles which Christ had performed were not unknown to them; but so much the more base is their ingratitude, that they do not scruple to complain, because now, in a single instance, he abstained from working. Men have always been ungrateful to God in the same manner, and continue to be so. If he does not grant all our wishes, we immediately launch into complaints: “Since he has been accustomed to aid us hitherto, why does he now forsake and disappoint us?” There is here a twofold disease. First, though we rashly desire what is not expedient for us, yet we wish to subject God to the perverse desires of the flesh. Secondly, we are rude in our demands, and the ardor of impatience hurries us before the time. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-36

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이에 유대인들이 말하되 보라 그를 얼마나 사랑하셨는가 하며.

군중들은 그리스도의 눈물을 나사로에 대한 사랑의 표시로 이해한다. 이 해석은 틀리지 않았다. 그러나 그리스도의 눈물은 단지 개인적 슬픔을 넘어, 인류가 죄로 인해 겪는 모든 고통과 죽음에 대한 슬픔이기도 하다. 그분은 죽음이라는 현실 앞에서 우셨다. 이것은 죽음이 하나님의 창조 질서에 속한 것이 아니라, 죄의 결과임을 보여 준다.

원주석

38절 카드 ↗

38. Jesus therefore again groaning within himself. Christ does not approach the sepulcher as an idle spectator, but as a champion who prepares for a contest; and therefore we need not wonder that he again groans ; for the violent tyranny of death, which he had to conquer, is placed before his eyes. Some explain this groan to have arisen from indignation, because he was offended at that unbelief of which we have spoken. But another reason appears to me far more appropriate, namely, that he contemplated the transaction itself rather than the men. Next follow various circumstances, which tend to display more fully the power of Christ in raising Lazarus. I refer to the time of four days , during which the tomb had been secured by a stone , which Christ commands to be removed in presence of all. return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-38

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이에 예수께서 다시 속으로 비통히 여기시며 무덤에 가시니 무덤이 굴이라 돌로 막았거늘.

그리스도께서 다시 비통함을 경험하신다. 이 반복은 그분의 감정이 진실했음을 강조한다. 무덤이 굴이고 돌로 막혀 있다는 세부 사항은 나사로의 죽음이 완전하고 확실했음을 확인한다. 이것은 기적의 진실성을 높여 준다.

원주석

39절 카드 ↗

39. Lord, he already stinketh. This is an indication of distrust, for she promises herself less from the power of Christ than she ought to have done. The root of the evil consists in measuring the infinite and incomprehensible power of God by the perception of her flesh. There being nothing more inconsistent with life than putrefaction and offensive smell, Martha infers that no remedy can be found. Thus, when our minds are preoccupied by foolish thoughts, we banish God from us, if we may be allowed the expression, so that he cannot accomplish in us his own work. Certainly, it was not owing to Martha , that her brother did not lie continually in the tomb, for she cuts off the expectation of life for him, and, at the same time, endeavors to hinder Christ from raising him; and yet nothing was farther from her intention. This arises from the weakness of faith. Distracted in various ways, we fight with ourselves, and while we stretch out the one hand to ask assistance from God, we repel, with the other hand, that very assistance, as soon as it is offered. (326) True, Martha did not speak falsely, when she said, I know that whatsoever thou shalt ask from God he will give thee ; but a confused faith is of little advantage, unless it be put in operation, when we come to a practical case. We may also perceive in Martha how various are the effects of faith, even in the most excellent persons. She was the first that came to meet Christ; this was no ordinary proof of her piety; and yet she does not cease to throw difficulties in his way. That the grace of God may have access to us, let us learn to ascribe to it far greater power than our senses can comprehend; and, if the first and single promise of God has not sufficient weight with us, let us, at least, follow the example of Martha by giving our acquiescence, when he confirms us a second and third time. (326) “ Ceste mesme aide, si tost qu’il nous la presente .” return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

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bible-text/jhn-11-39

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예수께서 이르시되 돌을 옮겨 놓으라 하시니 그 죽은 자의 누이 마르다가 이르되 주여 죽은 지가 나흘이 되었으매 벌써 냄새가 나나이다.

마르다는 실제적인 걱정을 표현한다. 나사로가 죽은 지 나흘이나 지났으니 이미 부패가 시작되었을 것이다. 이것은 기적의 놀라움을 더한다. 단순히 죽은 지 얼마 되지 않은 사람을 살리는 것이 아니라, 완전히 부패가 진행된 상태에서 살리시는 것이기 때문이다. 마르다의 반응은 인간적 한계에서 나온 것이지만, 그리스도께서는 이 한계를 넘어서신다.

원주석

40절 카드 ↗

40. Did not I tell thee? He reproves Martha’s distrust, in not forming a hope sufficiently vigorous from the promise which she had heard. It is evident from this passage, that something more was said to Martha than John has literally related; though, as I have suggested, this very thing was meant by Christ, when he called himself the resurrection and the life Martha is therefore blamed for not expecting some Divine work. If thou believe. This is said, not only because faith opens our eyes, that we may be able to see the power of God shining in his works, but because our faith prepares the way for the power, mercy, and goodness of God, that they may be displayed towards us, as it is said, Open thy mouth wide , and I will fill it , ( Psalms 81:10 .) In like manner, unbelief, on the other hand, hinders God from approaching us, and may be said to keep his hands shut. On this account it is said elsewhere, that Jesus could not perform any miracle there on account of their unbelief, ( Matthew 13:58 .) Not that the power of God is bound by the caprice of men, but because, as far as they are able, their malice opposes the exercise of that power, and therefore they do not deserve that it should be manifested to them. Frequently, indeed, does God overcome such obstacles; but yet, whenever he withdraws his hand, so as not to assist unbelievers, this is done because, shut up within the narrow limits of their unbelief, they do not allow it to enter. Thou shalt see the glory of God. Observe, that a miracle is called the glory of God, because God, displaying in it the power of his hand, glorifies his name. But Martha, now satisfied with Christ’s second declaration, permits the stone to be removed. As yet she sees nothing, but, hearing the Son of God, not without a good reason, give this order, she willingly relies on his authority alone. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-40

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예수께서 이르시되 내 말이 네가 믿으면 하나님의 영광을 보리라 하지 아니하였느냐 하시니.

그리스도께서는 마르다에게 그분이 이전에 하신 약속을 상기시키신다. 믿음이 하나님의 영광을 보는 조건이다. 이것은 하나님께서 우리의 믿음에 따라 행동하신다는 뜻이 아니라, 믿음이 있어야 우리가 하나님의 역사를 인식하고 받아들일 수 있다는 뜻이다. 불신앙의 눈은 기적을 보아도 영광을 보지 못한다.

원주석

41절 카드 ↗

41. And Jesus again raised his eyes. This was the token of a mind truly prepared for prayer; for before any one calls on God aright, he must be brought into communication with him, and this can only be done when, raised above the earth, he ascends even to heaven. True, this is not done by the eyes; for hypocrites, who are plunged in the deep filth of their flesh, appear to draw down heaven to them by their stern aspect; but what they only pretend to do must be sincerely accomplished by the children of God. And yet he who raises his eyes to heaven ought not, in his thoughts, to limit God to heaven; for He is present everywhere, and fills heaven and earth , ( Jeremiah 23:24 .) But as men can never free themselves from gross imaginations, so as not to form some low and earthly conception about God, unless when they are raised above the world, Scripture sends them to heaven, and declares that heaven is the habitation of God , ( Isaiah 66:1 .) So far as relates to the eyes, it is not a custom that must be perpetually observed, so that without it prayer is not lawful; for the publican, who prays with his face cast down to the ground, does not the less, on this account, pierce heaven by his faith, ( Luke 18:13 .) Yet this exercise is profitable, because men are aroused by it to seek God; and not only so, but the ardor of prayer often affects the body in such a manner that, without thinking of it, the body follows the mind of its own accord. Certainly, we cannot doubt that, when Christ raised his eyes to heaven , he was carried towards it with extraordinary vehemence. Besides, as all his thoughts were with the Father, so he also wished to bring others to the Father along with him. Father, I thank thee. He begins with thanksgiving , though he has asked nothing; but though the Evangelist does not relate that he prayed in a form of words, yet there can be no doubt whatever that, before this, there was a prayer, for otherwise it could not have been heard. And there is reason to believe that he prayed amidst those groanings which the Evangelist mentions; for nothing could be more absurd than to suppose that he was violently agitated within himself, as stupid men are wont to be. Having obtained the life of Lazarus, he now thanks the Father By saying that he has received this power from the Father , and by not ascribing it to himself, he does nothing more than acknowledge that he is the servant of the Father For, accommodating himself to the capacity of men, he at one time openly proclaims his Divinity, and claims for himself whatever belongs to God; and, at another time, he is satisfied with sustaining the character of a man, and yields to the Father the whole glory of Divinity. Here both are admirably brought together by the Evangelist in one word, when he says that the Father heard Christ, but that he gives thanks , that men may know that he was sent by the Father , that is, that they may acknowledge him to be the Son of God. The majesty of Christ being incapable of being perceived in its true elevation, the power of God, which appeared in his flesh, gradually raised to this elevation the gross and dull senses of men. For since he intended to be wholly ours, we need not wonder if he accommodates himself to us in various ways; and as he even allowed himself to be emptied ( Philippians 2:7 ) for us, there is no absurdity in saying that he abases himself on our account. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-41

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돌을 옮겨 놓으니 예수께서 눈을 들어 하늘을 우러러 보시고 이르시되 아버지여 내 말을 들으신 것을 감사하나이다.

그리스도께서 기도하시기에 앞서 눈을 들어 하늘을 바라보신다. 이것은 기도의 참된 자세를 보여 준다. 기도는 자신을 낮추고 하나님을 높이는 행위다. 그리고 그분은 먼저 감사로 시작하신다. "내 말을 들으신 것을 감사하나이다." 이미 응답을 확신하시기에, 과거형으로 감사하신다. 이것은 믿음의 기도가 무엇인지 보여 주는 완벽한 모범이다.

원주석

42절 카드 ↗

42. And I knew that thou hearest me always. This is an anticipation, lest any one should think that he did not stand so high in favor with the Father , as to be able easily to perform as many miracles as he chose. He means, therefore, that there is so great an agreement between him and the Father, that the Father refuses him nothing; and even that he had no need to pray, because he only executed what he knew that the Father had enjoined; but in order that men may be more fully assured that this is truly a divine work, for this reason he called on the name of the Father. It will perhaps be objected, Why then did he not raise all the dead? The reply is easy. A certain fixed limit was assigned to miracles by the purpose of God, so far as he knew to be sufficient for confirming the Gospel. return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-42

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항상 내 말을 들으시는 줄을 내가 알았나이다 그러나 이 말씀 하옵는 것은 둘러선 무리를 위함이니 곧 아버지께서 나를 보내신 것을 그들로 믿게 하려 함이니이다.

그리스도께서는 자신의 기도가 공개적인 이유를 설명하신다. 하나님과 그분의 관계는 항상 완전한 일치 안에 있으므로, 이 공개적 기도는 군중들을 위한 것이다. 그들이 이 기적이 하나님의 능력에서 온 것임을 알게 하기 위함이다. 그리스도께서는 자신의 사역의 모든 것을 아버지의 뜻과 연결시키신다.

원주석

43절 카드 ↗

43. He cried with a loud voice. By not touching with the hand, but only crying with the voice , his Divine power is more fully demonstrated. At the same time, he holds out to our view the secret and astonishing efficacy of his word. For how did Christ restore life to the dead but by the word? And therefore, in raising Lazarus, he exhibited a visible token of his spiritual grace, which we experience every day by the perception of faith, when he shows that his voice gives life. return to ' Top of Page ' <a name="verse-44" class="com-number"

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이 말씀을 하시고 큰 소리로 나사로야 나오라 부르시니.

"큰 소리로"라는 표현이 중요하다. 이것은 죽은 자들이 듣게 하기 위해 큰 소리가 필요해서가 아니다. 하나님의 능력은 작은 속삭임으로도 죽은 자를 살리실 수 있다. 오히려 이것은 모든 사람이 명확히 들을 수 있게 하기 위한 것이다. 기적의 방식이 완전히 공개적이었다. "나사로야 나오라." 이 간결한 명령이 죽음의 권세를 깨뜨린다. 어떤 이들은 그리스도께서 특별히 나사로의 이름을 부르신 것에 주목한다. 만일 그냥 "나오라"고만 하셨다면, 무덤 안의 모든 죽은 자가 나왔을 것이라고.

원주석

44절 카드 ↗

44. Bound hand and foot with bandages. The Evangelist is careful to mention the napkin and bandages, in order to inform us that Lazarus went out of the tomb, in the same manner that he was laid in it. This mode of burying is retained to the present day by the Jews, who cover the body with a shroud, and wrap the head separately in a handkerchief. Loose him, and let him go. To magnify the glory of the miracle, it only remained that the Jews should even touch with their hands that Divine work which they had beheld with their eyes. For Christ might have removed the bandages with which Lazarus was bound, or made them to give way of themselves; but Christ intended to employ the hands of the spectators as his witnesses. The Papists act an excessively ridiculous part, by endeavoring to draw auricular confession from this passage. They say, “Christ, after having restored Lazarus to life, commanded his disciples to loose him; and therefore it is not enough for us to be reconciled to God, unless the Church also pardon our sins.” But whence do they conjecture that the disciples were enjoined to loose Lazarus? On the contrary, we may infer that the order was given to the Jews, in order to take from them every ground of doubt or hesitation. return to ' Top of Page ' <a name="verse-45" class="com-number"

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bible-text/jhn-11-44

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죽었던 자가 수족을 베로 동인 채로 나오는데 그 얼굴은 수건에 싸였더라 예수께서 이르시되 풀어 놓아 다니게 하라 하시니라.

나사로가 수의를 걸친 채로 나온다. 이 세부 사항은 그가 실제로 죽어서 유대인의 관습에 따라 장례를 치렀음을 확인한다. 그리스도께서는 나사로를 살리신 후에 다른 사람들에게 그를 풀어 주라고 하신다. 기적 자체는 그분이 행하셨지만, 수의를 풀어 주는 실제적인 일은 사람들의 손을 통해 이루어지게 하신다. 이것은 의미심장하다. 하나님께서는 우리에게 이웃을 섬기는 실제적인 역할을 주신다.

원주석

45절 카드 ↗

45. Many therefore of the Jews believed on him. Christ did not permit the miracle which he had wrought to be without fruit, for by means of it he drew some persons to the faith. For we ought to understand that miracles have a twofold use. They are intended either to prepare us for faith, or to confirm us in faith. The former is here denoted by the Evangelist; for he means that those of whom he speaks regarded Christ with admiration and reverence, so as to submit to be his disciples; otherwise the bare miracle could not have been sufficient to produce faith. Accordingly, by the word believe we must not suppose anything else to be meant than a willingness to embrace the doctrine of Christ. return to ' Top of Page ' <a name="verse-46" class="com-number"

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bible-text/jhn-11-45

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마리아에게 왔다가 예수께서 하신 일을 본 많은 유대인이 그를 믿으니.

이 기적의 결과로 많은 사람들이 믿는다. 이것이 기적의 궁극적 목적이다. 하나님의 능력의 나타남은 신앙을 낳아야 한다. 단순한 경이감이 아니라 그리스도를 향한 인격적 신뢰가 그 열매다.

원주석

46절 카드 ↗

46. But some of them went away to the Pharisees. In those who accuse Christ we behold detestable ingratitude, or rather horrible rage, from which we infer how blind and mad is their impiety. The resurrection of Lazarus ought undoubtedly to have softened even hearts of stone; but there is no work of God which impiety will not infect and corrupt by the bitterness of its poison. So then, before men can profit by miracles, their hearts must be purified; for they who have no fear of God, and no reverence for him, though they saw heaven and earth mingled, will never cease to reject sound doctrine through obstinate ingratitude. Thus you will see in the present day many enemies of the Gospel, like fanatics, fighting with the open and visible hand of God. And yet they demand miracles from us, but it is for no other purpose than to show that, in stubborn resistance, they are monsters of men. As to the report being carried to the Pharisees rather than to any others, (327) it is because, in proportion to their hypocrisy, they were more fierce in opposing the Gospel. For the same reason he soon afterwards makes express mention of them, when he relates that the council was assembled. They were indeed a part of the priests , but are specially named by the Evangelist, because they served the purpose of bellows to kindle the rage of the whole council (327) “ Plustost qu’a quelques autres .” return to ' Top of Page ' <a name="verse-47" class="com-number"

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bible-text/jhn-11-46

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그 중에 어떤 자는 바리새인들에게 가서 예수께서 하신 일을 알리니라.

같은 기적을 보고도 다른 반응이 나온다. 어떤 이들은 믿고, 어떤 이들은 원수들에게 고발한다. 이것은 기적 자체가 믿음을 만들어 낼 수 없음을 보여 준다. 마음이 완고한 자들은 아무리 놀라운 증거를 보아도 믿지 않는다. 믿음은 하나님의 은혜의 선물이다.

원주석

47절 카드 ↗

47. Then the chief priests and the Pharisees assembled the council. Not less monstrous is the blindness of the priests , which is here described. If they had not been exceedingly stupid and brutish, they would at least have been impressed with some reverence for Christ, after so striking a demonstration of his Divine power. They now assemble deliberately and intentionally to bury the glory of God, at the sight of which they are constrained to be astonished. True, they do not openly proclaim that they wish to make war with God, but as they cannot extinguish Christ but by overturning the power of God, they unquestionably fight against that power openly by presumption and sacrilege. Infidelity indeed is always haughty, and despises God, but does not all at once break out to such an extent as to raise its horns against God. But when men have long struggled against God, the result at which they ultimately arrive is, that they endeavor to ascend above heaven, after the manner of the giants, (328) without any dread of the Divine majesty; (329) for they acknowledge that Christ doth many miracles And whence proceeds his great power? They therefore openly prepare to crush the power of God, which shines in the miracles of Christ. Yet God is not unemployed; but though he wink at them for a time, he laughs at their foolish arrogance, till the time come for executing his wrath, as it is said, ( Psalms 2:4 .) What do we? By these words they accuse themselves of sloth, as if they said that it is on account of their doing nothing, that Christ continues to make advances, because by active exertion they may stop his progress. Such is the confidence of wicked men, by which they lay claim to everything, as if it were in their power to do as they please, and as if even the result of the work depended on their wishes. And if the whole be duly weighed, they here employ their own industry as a shield against the Divine power, as if by perseverance they could vanquish God. (328) See page 223, n. 1. (329) “ De la Divine majeste .” return to ' Top of Page ' <a name="verse-48" class="com-number"

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이에 대제사장들과 바리새인들이 공회를 모으고 이르되 이 사람이 많은 표적을 행하니 우리가 어떻게 하겠느냐.

원수들은 기적을 부정하지 않는다. "이 사람이 많은 표적을 행하니"라고 인정한다. 그러나 그들은 이 증거에도 불구하고 그리스도를 받아들이기를 거부한다. 이것이 완고한 불신의 본질이다. 증거의 부재가 아니라, 마음의 완고함이 문제다.

원주석

48절 카드 ↗

48. If we let him alone thus. What if they do not let him alone ? In that case, as we have already said, they are fully convinced that it lies in their power to block up Christ’s path, so that he shall go no farther, provided that they earnestly strive against him. If Christ had been some impostor, their duty would have been to employ their exertions, that he might not lead away the sheep from the Lord’s flock; but by confessing his miracles , they make it sufficiently evident that they do not care much about God, whose power they so boldly and disdainfully despise. The Romans will come. They cloak their wickedness by a plausible disguise, their zeal for the public good. The fear that chiefly distressed them was, that their tyranny would be destroyed; but they pretend to be anxious about the temple and worship of God, about the name of the nation, and about the condition of the people. And what is the object of all this? For they do not appear to seek pretences of this nature in order to deceive. They are not haranguing the people, but are holding in secrecy a private consultation among themselves. Being all aware that they are guilty of the same treachery, why do they not openly bring forward their plans and opinions? It is because impiety, though gross and manifest, is almost always accompanied by hypocrisy, and thus wraps itself in indirect evasions or subterfuges, so as to deceive under the semblance of virtue. Their chief design undoubtedly was, to hold out some appearance of gravity, moderation, and prudence, so as to practice imposition upon others; but it may readily be believed that, when they pretended to have just ground for persecuting Christ, they were themselves deceived by that poor disguise. Thus hypocrites, though their conscience reproves them within, are afterwards intoxicated by vain imaginations, so that in sinning they appear to be innocent. Yet they evidently contradict themselves; for at first they confessed that Christ did many miracles , and now they dread the Romans, as if there had not been abundantly sufficient protection in the power of God, which showed itself to be present by those miracles The Romans will come. The Evangelist means, that the chief object of their consultation was, to guard against imminent danger. “If the Romans , ” they say, “knew that any innovation was made in public matters, there is reason to fear that they would send an army to ruin our nation, together with the temple and worship of God.” Now it is wicked to consult about guarding against dangers, which we cannot avoid, unless we choose to depart from the right path. Our first inquiry ought to be, What does God command and choose to be done? By this we ought to abide, whatever may be the consequence to ourselves. Those men, on the other hand, resolve that Christ shall be removed from the midst of them, that no inconvenience may arise by allowing him to proceed, as he has begun. But what if he has been sent by God? Shall they banish a prophet of God from among them, to purchase peace with the Romans ? Such are the schemes of those who do not truly and sincerely fear God. What is right and lawful gives them no concern, for their whole attention is directed to the consequences. But the only way to deliberate in a proper and holy manner is this. First, we ought to inquire what is the will of God. Next, we ought to follow boldly whatever he enjoins, and not to be discouraged by any fear, though we were besieged by a thousand deaths; for our actions must not be moved by any gust of wind, but must be constantly regulated by the will of God alone. He who boldly despises dangers, or, at least, rising above the fear of them, sincerely obeys God, will at length have a prosperous result; for, contrary to the expectation of all, God blesses that firmness which is founded on obedience to his word. Unbelievers, on the other hand, are so far from deriving any advantage from their precautions, that, the more timorous they are, the more numerous are the snares in which they entangle themselves. In this narrative the form and character of our own age are strikingly delineated. They who are desirous to be regarded as prudent and cautious have continually this song in their mouth: “We must consult the public tranquillity; the reformation which we attempt is not unaccompanied by many dangers.” After having raised this unfounded dislike against us, they find no better expedient than to bury Christ, for the purpose of obviating every annoyance. As if such wicked contempt of the grace of God could actually have a prosperous issue, when, in order to allay disturbances, they contrive this remedy, that the doctrine of salvation shall be abolished. On the contrary, what wicked men dread will happen; and though they may obtain what they expect, still it is a most unworthy recompense, to appease the world by offending God. Will take away our place. It is uncertain whether they mean the temple or their country. They thought that their salvation depended on both; for, if the temple was destroyed, there would be no more sacrifices, or public worship of God, or calling on his name. If, therefore, they cared any thing about religion, they must have been anxious about the temple. It was of great importance, on the other hand, for upholding the condition of the Church, that they should not again be led away out of their own land. They still remembered the captivity into Babylon, which was an awfully severe vengeance of God. It was also a common proverb among them — which is frequently to be found in the Law — that it was in some respects a casting them off, if the Lord thrust them out of that land. Hence they conclude that, unless Christ be destroyed, the Church will not be safe. return to ' Top of Page ' <a name="verse-49" class="com-number"

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bible-text/jhn-11-48

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만일 그를 이대로 두면 모든 사람이 그를 믿을 것이요 그러면 로마인들이 와서 우리 땅과 민족을 빼앗아 가리라 하니.

지도자들의 두려움은 신학적이 아니라 정치적이다. 그들은 예수에 대한 대중의 지지가 로마의 개입을 초래할까 봐 두려워한다. 이것은 종교 지도자들이 얼마나 세속적인 동기에 의해 움직였는지를 보여 준다. 그들의 관심은 하나님의 영광이 아니라 자신들의 권력과 민족의 안전이었다.

원주석

49절 카드 ↗

49. Then one of them, named Caiaphas. It was a short consultation, for Caiaphas did not allow them to hesitate long. He holds out that there is but one way of purchasing safety, and that is, to slay an innocent man. To what a pitch of wickedness do men proceed, who, destitute of the fear of God, form their plans rather from the judgment of their flesh than from the word of God, and who confidently believe that they will derive advantage from that which is not permitted by the Author of every blessing. For what Caiaphas meant may be thus expressed. “They must provoke the wrath of God, in order that they may be happy and prosperous.” Wherefore, let us learn never to separate what is useful from what is lawful, since we ought not to expect any prosperity or success but from the blessing of God, which is promised not to wicked and rebellious persons, who ask assistance from the devil, but to believers who sincerely walk in their ways , ( Psalms 91:11 .) And yet there was some plausibility in this argument, for the public advantage ought always to have the preference. But — as I have already said — a people is no better protected by the unjust death of an innocent man, than the whole body of a man is protected, when you only cut his throat, or pierce his breast with a sword. Who was the high priest of that year. He does not call him the high priest of that year, as if he meant that the office was annual, and lasted only for a year; but because it had become a gift that could be purchased with money, and was conveyed to various persons contrary to the injunction of the Law. God did not intend that this dignity should be terminated but by the death of him who held it; (330) but, in consequence of trouble and confusion in public affairs, the Romans frequently changed the priests according to their fancy. (330) “ Par la mort de celuy qui l’avolt .” return to ' Top of Page ' <a name="verse-51" class="com-number"

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bible-text/jhn-11-49

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그 중의 한 사람 그 해의 대제사장인 가야바가 그들에게 말하되 너희가 아무것도 알지 못하는도다.

가야바가 등장한다. 그는 그 해의 대제사장이었다. 요한이 "그 해의"라고 강조하는 것은, 당시 대제사장직이 매년 임명되는 로마 식민지 체제 아래 있었음을 반영한다. 가야바는 냉정한 정치적 계산으로 말한다.

원주석

51절 카드 ↗

51. Now he spoke this, not of himself. When the Evangelist says that Caiaphas did not speak this of himself , he does not mean that Caiaphas — like one who was mad, or out of his senses — uttered what he did not understand; for he spoke what was his own opinion. But the Evangelist means that a higher impulse guided his tongue, because God intended that he should make known, by his mouth, something higher than what occurred to his mind. Caiaphas , therefore, might be said, at that time, to have two tongues; for he vomited out the wicked and cruel design of putting Christ to death, which he had conceived in his mind; but God turned his tongue to a different purpose, so that, under ambiguous words, he likewise uttered a prediction. God intended that the heavenly oracle should proceed from the high priest’s seat, that the Jews might have less excuse. For, though not one person in the whole assembly had his conscience moved, yet they afterwards perceived that their insensibility was not entitled to forgiveness. Nor did the wickedness of Caiaphas prevent his tongue from being the organ of the Holy Spirit, for God looked at the priesthood which he had instituted rather than at the person of the man. And this was the reason which I glanced at, that a voice uttered from a lofty place might be more distinctly heard, and might have greater reverence and authority. In the same manner, God intended to bless his people by the mouth of Balaam, on whom he had bestowed the spirit of prophecy. But it is highly ridiculous in the Papists to infer from this that we ought to reckon as an oracle whatever the Roman high priest may think fit to pronounce. First, granting what is false, that every man who is a high priest is also a prophet, still they will be under the necessity of proving that the Roman high priest is appointed by the command of God; for the priesthood was abolished by the coming of one man, who is Christ, and we no where read that it was afterwards enjoined by God that any one man should be the ruler of the whole Church. Granting to them, in the second place, that the power and title of high priest was conveyed to the Bishop of Rome, we must see of what advantage it was to the priests that they accepted the prediction of Caiaphas In order to concur in his opinion, they conspire to put Christ to death. But far from us be that kind of obedience which drives us to horrid apostacy by denying the Son of God. With the same voice Caiaphas blasphemes and also prophesies. They who follow his suggestion despise the prophecy , and adopt the blasphemy. We ought to guard against the same thing happening to us, if we listen to the Caiaphas of Rome; for otherwise the comparison would be defective. Besides, I ask, Must we conclude that, because Caiaphas once prophesied , every word uttered by the high priest is always a prophecy ? But soon afterwards Caiaphas condemned as blasphemy ( Matthew 26:65 ) the most important article of our faith. Hence we conclude, that what the Evangelist now relates was an extraordinary occurrence, and that it would be foolish to adduce it as an example. That Jesus would die. First, the Evangelist shows that the whole of our salvation consists in this, that Christ should assemble us into one ; for in this way he reconciles us to the Father, in whom is the fountain of life , ( Psalms 36:9 .) Hence, also, we infer, that the human race is scattered and estranged from God, until the children of God are assembled under Christ their Head. Thus, the communion of saints is a preparation for eternal life, because all whom Christ does not gather to the Father remain in death, as we shall see again under the seventeenth chapter. For the same reason Paul also teaches that Christ was sent, in order that he might gather together all things which are in heaven and in earth, ( Ephesians 1:10 .) Wherefore, that we may enjoy the salvation brought by Christ, discord must be removed, and we must be made one with God and with angels, and among ourselves. The cause and pledge of this unity was the death of Christ, by which he drew all things to himself; but we are daily gathered by the Gospel into the fold of Christ. return to ' Top of Page ' <a name="verse-52" class="com-number"

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bible-text/jhn-11-51

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이 말은 스스로 함이 아니요 그 해의 대제사장이므로 예수께서 그 민족을 위하시고 또 그 민족만 위할 뿐 아니라 흩어진 하나님의 자녀를 모아 하나가 되게 하기 위하여 죽으실 것을 미리 말함이러라.

복음서 기자는 여기서 놀라운 사실을 지적한다. 가야바는 사악한 의도로 말했지만, 실제로는 예언을 했다. 그리스도께서 민족을 위해 죽으실 것이라는 예언이다. 하나님께서는 악인의 말까지도 당신의 목적을 위해 사용하신다. 이것이 하나님의 섭리의 오묘함이다. 또한 "흩어진 하나님의 자녀를 모아 하나가 되게"한다는 말씀은, 그리스도의 죽음이 유대인만이 아니라 온 세상을 위한 것임을 암시한다.

원주석

52절 카드 ↗

52. And not for that nation only. The Evangelist means that the reconciliation effected by Christ is also extended to the Gentiles. But how comes it that they who, in consequence of being wretchedly scattered and wandering, became the enemies of God, are here called the children of God ? I answer, as has been already said, God had in his breast children , who in themselves were wandering and lost sheep, or rather who were the farthest possible from being sheep, but, on the contrary, were wolves and wild beasts. It is therefore by election that he reckons as the children of God , even before they are called, those who at length begin to be manifested by faith both to themselves and to others. return to ' Top of Page ' <a name="verse-53" class="com-number"

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또 그 민족만 위할 뿐 아니라 흩어진 하나님의 자녀를 모아 하나가 되게 하기 위하여 죽으실 것을 미리 말함이러라.

이 구절은 구원의 보편성을 선언한다. 그리스도의 죽음은 유대인에게만 국한되지 않는다. 온 세상에 흩어진 하나님의 자녀들을 하나로 모으는 것이 그 목적이다. 이것은 교회의 보편성에 대한 예언이기도 하다.

원주석

53절 카드 ↗

53. They consulted to put him to death. The Evangelist relates that Christ again fled, knowing that his enemies sought him with so great rage. Yet let us remember that he did not fly in order to withdraw from his Father’s calling; for he had no other intention than to present himself to undergo voluntary death at the time which God had appointed. This consultation , which the Evangelist mentions, related not so much to slaying Christ as to find out some method of crushing him. They had already determined to put him to death; it only remained to advise in what way they could carry their resolution into effect. return to ' Top of Page ' <a name="verse-54" class="com-number"

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bible-text/jhn-11-53

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이 날부터는 그들이 예수를 죽이려고 모의하니라.

지도자들의 결의가 굳어진다. 역설적이게도 나사로의 부활이라는 생명의 기적이 그리스도를 향한 죽음의 음모를 촉발한다. 빛이 비칠수록 어둠은 더 격렬하게 저항한다.

원주석

54절 카드 ↗

54. Which is called Ephraim. As to the name of the town which is mentioned here, I think that either it was pronounced at that time in a corrupted manner, or it was entirely new. For we know how greatly the language was changed after the captivity into Babylon, and likewise how different was the appearance of the country; so that we need not be surprised that some places are mentioned, which in ancient times were altogether unknown. And there he dwelt with his disciples. By calling them disciples of Christ , he means not those who had received his doctrine, but those who were his constant companions, and who were wont to live under the same roof. return to ' Top of Page ' <a name="verse-55" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-54

Source

그러므로 예수께서 다시 유대인 가운데 드러나게 다니지 아니하시고 거기를 떠나 빈 들 가까운 곳인 에브라임이라는 동네에 가서 제자들과 함께 거기 계시니라.

그리스도께서는 때가 오기 전까지 불필요한 위험에 자신을 노출시키지 않으신다. 이것은 비겁함이 아니라 지혜다. 하나님의 뜻을 이루기 위해 정해진 때가 있으며, 그분은 그 때를 알고 계셨다. 에브라임으로 물러나심은 십자가를 피하기 위함이 아니라, 적절한 때를 기다리기 위함이다.

원주석

55절 카드 ↗

55. Many from that country went up to Jerusalem. It was not absolutely enjoined that they should purify themselves before sacrificing the passover; and, therefore, the Evangelist does not say that all came, but many No unclean person, indeed, was permitted to eat; but I say that this sanctification was undertaken voluntarily and from their own inclination, so that others were not forbidden to eat, though they had not been prepared by such a ceremony before the day of the feast return to ' Top of Page ' <a name="verse-56" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-11-55

Source

유대인의 유월절이 가까우매 많은 사람이 자기를 성결하게 하기 위하여 유월절 전에 시골에서 예루살렘으로 올라갔더니.

유월절이 다가온다. 이것은 단순한 시간적 배경이 아니다. 그리스도께서 유월절 양으로서 희생되실 때가 가까워지고 있다는 것을 암시한다. 유대인들이 성결하게 하기 위해 올라오지만, 정작 진정한 성결의 근원이신 분을 죽이려 한다는 아이러니가 있다.

원주석

56절 카드 ↗

56. They therefore sought Jesus. The design of the Evangelist is, to show how extensively the fame of Christ was diffused through the whole of Judea; for they who assemble in the temple, from whatever quarter they come, are eager to seek Christ, and are employed in holding conversations among themselves concerning him. It is true that they seek him after a human fashion, but yet, in seeking him, they discover that it is the tyranny of the priests which prevents him from appearing openly. return to ' Top of Page ' John Jhn 10 John Jhn John Jhn 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 11". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ john-11.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; 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Pericope (part_of)

절 (explains)

bible-text/jhn-11-56

Source

그들이 예수를 찾으며 성전에 서서 서로 말하되 너희 생각에는 어떠하냐 그가 명절에 오지 아니하겠느냐 하니.

사람들이 예수를 찾는다. 그분에 대한 소문이 퍼져 있고, 사람들은 그분이 유월절에 예루살렘에 올 것인지 궁금해한다. 이 장면은 긴장감을 고조시킨다. 모든 것이 임박한 결전을 향해 수렴하고 있다.

원주석

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