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주석[칼빈] — 요한복음 14장 · 길과 진리와 생명

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1절 카드 ↗

1. Let not your heart be troubled. Not without good reason does Christ confirm his disciples by so many words, since a contest so arduous and so terrible awaited them; for it was no ordinary temptation, that soon afterwards they would see him hanging on the cross; a spectacle in which nothing was to be seen but ground for the lowest despair. The season of so great distress being at hand, he points out the remedy, that they may not be vanquished and overwhelmed; for he does not simply exhort and encourage them to be steadfast, but likewise informs them where they must go to obtain courage; that is, by faith, when he is acknowledged to be the Son of God, who has in himself a sufficiency of strength for maintaining the safety of his followers. We ought always to attend to the time when these words were spoken, that Christ wished his disciples to remain brave and courageous, when they might think that every thing was in the greatest confusion; and therefore we ought to employ the same shield for warding off such assaults. It is impossible for us, indeed, to avoid feeling various emotions, but though we are shaken, we must not fall down. Thus it is said of believers, that they are not troubled , because, relying on the word of God, though very great difficulties press hard upon them, still they remain steadfast and upright. You believe in God. It might also be read in the imperative mood, Believe in God , and believe in me ; but the former reading agrees better, and has been more generally received. Here he points out the method of remaining steadfast, as I have already said; that is, if our faith rest on Christ, and view him in no other light than as being present and stretching out his hand to assist us. But it is wonderful that faith in the Father is here placed first in order, for he ought rather to have told his disciples that they ought to believe in God , since they had believed in Christ ; because, as Christ is the lively image of the Father, so we ought first to cast our eyes on him; and for this reason, too, he descends to us, that our faith, beginning with him, may rise to God. But Christ had a different object in view, for all acknowledge that we ought to believe in God , and this is an admitted principle to which all assent without contradiction; and yet there is scarce one in a hundred who actually believes it, not only because the naked majesty of God is at too great a distance from us, but also because Satan interposes clouds of every description to hinder us from contemplating God. The consequence is, that our faith, seeking God in his heavenly glory and inaccessible light, vanishes away; and even the flesh, of its own accord, suggests a thousand imaginations, to turn away our eyes from beholding God in a proper manner. The Son of God, then, who is Jesus Christ, (61) holds out himself as the object to which our faith ought to be directed, and by means of which it will easily find that on which it can rest; for he is the true Immanuel, who answers us within, as soon as we seek him by faith. It is one of the leading articles of our faith, that our faith ought to be directed to Christ alone, that it may not wander through long windings; and that it ought to be fixed on him, that it may not waver in the midst of temptations. And this is the true proof of faith, when we never suffer ourselves to be torn away from Christ, and from the promises which have been made to us in him. When Popish divines dispute, or, I should rather say, chatter, about the object of faith, they mention God only, and pay no attention to Christ. They who derive their instruction from the notions of such men, must be shaken by the slightest gale of wind that blows. Proud men are ashamed of Christ’s humiliation, and, therefore, they fly to God’s incomprehensible Divinity. But faith will never reach heaven unless it submit to Christ, who appears to be a low and contemptible God, and will never be firm if it do not seek a foundation in the weakness of Christ. (61) “ Le Fils de Dieu done, qui est Jesus Christ .” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-1

Source

너희는 마음에 근심하지 말라.

그리스도께서 이처럼 많은 말씀으로 제자들을 강화하시는 것은 당연하다. 그들에게는 힘들고 두려운 싸움이 기다리고 있었기 때문이다. 그분이 곧 십자가에 달리실 것이며, 그 광경에서는 가장 깊은 절망의 근거 외에 아무것도 보이지 않을 것이었다. 이처럼 큰 고통의 때가 다가오므로, 그들이 패배하거나 압도되지 않도록 해결책을 가리키신다. 단순히 굳건히 서라고 권면하실 뿐 아니라, 용기를 어디서 구해야 하는지도 알려 주신다. 즉 믿음으로, 그분이 하나님의 아들로 인정받을 때, 그분 안에 추종자들의 안전을 유지하기에 충분한 힘이 있다는 것이다. 이 말씀이 언제 하셨는지 항상 주목해야 한다. 모든 것이 가장 큰 혼란 속에 있다고 생각될 때 제자들이 용감하고 담대하기를 원하셨다. 따라서 우리도 그런 공격을 막기 위해 같은 방패를 사용해야 한다. 우리는 다양한 감동을 받지 않을 수 없지만, 흔들리더라도 쓰러져서는 안 된다. 이처럼 신자들이 근심하지 않는다고 할 때, 그것은 하나님의 말씀에 의지하여 아무리 큰 어려움이 닥쳐도 굳건하고 꼿꼿하게 서 있기 때문이다. "너희는 하나님을 믿으니." 이 말씀의 주요 의미는, 우리의 믿음이 그리스도 위에 세워져 있어야 하고, 그분이 현재 계시며 도우시려 손을 내미신다는 것을 바라볼 때에만 견고할 수 있다는 것이다. 교황파의 신학자들이 믿음의 대상에 대해 논쟁할 때, 하나님만을 언급하고 그리스도에는 주의를 기울이지 않는다. 그들에게서 배운 자들은 작은 바람이 불어도 흔들린다. 교만한 자들은 그리스도의 낮아지심을 부끄러워하여 하나님의 헤아릴 수 없는 신성으로 날아오르려 한다. 그러나 믿음은 낮고 비천한 하나님처럼 보이는 그리스도에게 굴복하지 않으면 하늘에 이를 수 없고, 그리스도의 연약함에서 기초를 찾지 않으면 굳건할 수 없다.

원주석

2절 카드 ↗

2. In my Father’s house are many dwellings. As the absence of Christ was a cause of grief, he declares that he does not, go away in such a. manner as to remain separate from them, since there is room for them also in the heavenly kingdom. For it was proper that he should remove the suspicion from their minds, that, when Christ ascended to the Father, he left his disciples on earth without taking any farther notice of them. This passage has been erroneously interpreted in another sense, as if Christ taught that’ there are various degrees of honor in the heavenly kingdom; for he says, that the mansions are many , not that they are different or unlike, but that there are enough of them for a great number of persons; as if he had said, that there is room not only for himself, but also for all his disciples. And if it were not so, I would have told you. Here commentators differ. Some read these words as closely connected with what goes before: “If the dwellings had not been already prepared, I would have said that I go before you to prepare them.” But I rather agree with those who render it thus: “If the heavenly glory had awaited me only, I would not have deceived you. I would have told you that there was no room for any one but myself in my Father’s house. But the case is widely different; for I go before, to prepare a place for you.” The context, in my opinion, demands that we read it in this manner; for it follows immediately afterwards, If I go to prepare a place for you. By these words Christ intimates that the design of his departure is, to prepare a place for his disciples. In a word, Christ did not ascend to heaven in a private capacity, to dwell there alone, but rather that it might be the common inheritance of all the godly, and that in this way the Head might be united to his members. But a question arises, What was the condition of the fathers after death, before Christ ascended to heaven? For the conclusion usually drawn is, that believing souls were shut up in an intermediate state or prison, because Christ says that, by his ascension into heaven, the place will be prepared . But the answer is easy. This place is said to be prepared for the day of the resurrection; for by nature mankind are banished from the kingdom of God, but the Son, who is the only heir of heaven, took possession of it in their name, that through him we may be permitted to enter; for in his person we already possess heaven by hope, as Paul informs us, ( Ephesians 1:3 .) Still we will not enjoy this great blessing, until he come from heaven the second time. The condition of the fathers after death, therefore, is not here distinguished from ours; because Christ has prepared both for them and for us a place, into which he will receive us all at the last day. Before reconciliation had been made, believing souls were, as it were, placed on a watch-tower, looking for the promised redemption, and now they enjoy a blessed rest, until the redemption be finished. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-2

Source

내 아버지 집에 거할 곳이 많도다.

그리스도의 부재가 슬픔의 원인이었으므로, 그분은 그들과 분리되는 방식으로 가시는 것이 아님을 선언하신다. 하늘 왕국에 그들을 위한 자리도 있기 때문이다. "거할 곳이 많다"는 것은 거처들이 서로 다르다는 것이 아니라, 많은 사람을 수용할 만큼 충분하다는 뜻이다. "만일 그렇지 아니하면 너희에게 일렀으리라." 내 생각에는 이렇게 해석해야 한다. "만일 하늘 영광이 나만을 위한 것이었다면, 나는 너희를 속이지 않고 아버지 집에 나 외에 아무 자리가 없다고 말했을 것이다. 그러나 사정은 크게 다르다. 나는 너희를 위한 자리를 예비하러 가는 것이다." 그리스도께서는 개인 자격으로 하늘에 오르신 것이 아니라, 하늘이 모든 경건한 자들의 공동 기업이 되게 하시고 머리가 지체들과 연합하게 하기 위함이다. 그렇다면 그리스도께서 하늘에 오르시기 전에 조상들은 죽음 후에 어떤 상태였는가 하는 질문이 생긴다. 이 장소는 부활의 날을 위해 예비되는 것이다. 인류는 본성으로 하나님 나라에서 추방되었으나, 하늘의 유일한 상속자이신 아들이 우리 이름으로 그 기업을 취하셨다. 그분을 통해 우리가 들어가도록 허락받기 위함이다. 그분 안에서 우리는 소망으로 이미 하늘을 소유하고 있다(엡 1:3). 그러나 그분이 두 번째로 하늘에서 오실 때까지 이 큰 복을 누리지 못할 것이다.

원주석

3절 카드 ↗

3. And if I go away. The conditional term, if , ought to be interpreted as an adverb of time; as if it had been said, “After that I have gone away , I will return to you again . ” This return must not be understood as referring to the Holy Spirit, as if Christ had manifested to the disciples some new presence of himself by the Spirit. It is unquestionably true, that Christ dwells with us and in us by his Spirit; but here he speaks of the last day of judgment, when he will, at length, come to assemble his followers. And, indeed, if we consider the whole body of the Church, he every day prepares a place for us; whence it follows, that the proper time for our entrance into heaven is not yet come. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-3

Source

내가 가서 너희를 위하여 거처를 예비하면.

조건을 나타내는 "만일"은 시간의 부사로 해석해야 한다. "내가 가고 난 후에 다시 너희에게로 오리라." 이 돌아오심은 성령에 관한 것으로 이해해서는 안 된다. 그리스도께서 성령으로 우리 안에 거하신다는 것은 분명한 사실이다. 그러나 여기서는 마지막 심판 날, 그분이 마침내 자신의 추종자들을 모으러 오실 때를 말씀하신다.

원주석

4절 카드 ↗

4. And whither I go you know. As we need no ordinary fortitude, that we may patiently endure to be so long separated from Christ, he adds another confirmation, that the disciples know that his death is not a destruction, but a passage to the Father; and next, that they know the way which they must follow , that they may arrive at the participation of the same glory. Both clauses ought to be carefully observed. First, we must see Christ, by the eyes of faith, in the heavenly glory and a blessed immortality; and, secondly, we ought to know that he is the first-fruits of our life, and that the way which was closed against us has been opened by him. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-4

Source

내가 어디로 가는지 그 길을 너희가 아느니라.

우리가 이처럼 오랫동안 그리스도와 분리되어 있는 것을 인내하려면 평범하지 않은 용기가 필요하므로, 그분은 또 다른 확인을 더하신다. 제자들이 그분의 죽음이 멸망이 아니라 아버지께로 가는 통로임을 알고, 또 같은 영광에 참여하기 위해 따라야 할 길도 안다는 것이다. 두 가지 모두 주의 깊게 살펴야 한다. 첫째, 믿음의 눈으로 천국의 영광과 복된 불멸 속에 계신 그리스도를 보아야 한다. 둘째, 그분이 우리 생명의 첫 열매이시며 우리에게 닫혔던 길을 그분이 여셨음을 알아야 한다.

원주석

5절 카드 ↗

5. Thomas saith to him . Though, at first sight, the reply of Thomas appears to contradict what Christ had said, yet he did not intend to give the lie to his Master. But it may be asked, In what sense does he deny what Christ asserted? I reply, the knowledge possessed by the saints is sometimes confused, because they do not understand the manner or the reason of those things which are certain, and which have been explained to them. For example, the Prophets foretold the calling of the Gentiles with a true perception of faith, and yet Paul declares that it was a mystery hidden from them, ( Ephesians 3:2 .) In like manner, when the Apostles believed that Christ was departing to the Father, and yet did not know in what way he would obtain the kingdom, Thomas justly replies, that they do not know whither he is going . Hence he concludes that they know still less about the way; for before we enter into a road, we must know where we intend to go. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-5

Source

도마가 이르되 주여 주께서 어디로 가시는지 우리가 알지 못하거늘.

표면상 도마의 대답은 그리스도께서 말씀하신 것과 모순되는 것처럼 보인다. 그러나 그는 스승에게 거짓말쟁이라고 할 의도가 아니었다. 성인들의 지식이 때때로 혼란스러운 것은, 그들이 확실하고 설명받은 것들의 방식이나 이유를 이해하지 못하기 때문이다. 예를 들어 선지자들은 진정한 믿음으로 이방인의 소명을 예언했지만, 바울은 그것이 그들에게 숨겨진 신비였다고 선언한다(엡 3:2). 마찬가지로 사도들이 그리스도께서 아버지께로 가신다고 믿었지만, 어떻게 왕국을 얻으실지 알지 못했을 때, 도마는 정당하게 그들이 어디로 가시는지 알지 못한다고 대답한다.

원주석

6절 카드 ↗

6. I am the way. Though Christ does not give a direct reply to the question put to him, yet he passes by nothing that is useful to be known. It was proper that Thomas’ curiosity should be checked; and, therefore, Christ does not explain what would be his condition when he should have departed out of this world to go to the Father, (62) but dwells on a subject far more necessary. Thomas would gladly have heard what Christ intended to do in heaven, as we never become weary of those intricate speculations; but it is of greater importance to us to employ our study and labor in another inquiry, how we may become partakers of the blessed resurrection. The statement amounts to this, that whoever obtains Christ is ill want of nothing; and, therefore, that whoever is not satisfied with Christ alone, strives after something beyond absolute perfection. The way, the truth, and the life. He lays down three degrees, as if he had said, that he is the beginning, and the middle, and the end; and hence it follows that we ought to begin with him, to continue in him, and to end in him. We certainly ought not to seek for higher wisdom than that which leads us to eternal life, and he testifies that this life is to be found in him. Now the method of obtaining life is, to become new creatures. He declares, that we ought not to seek it anywhere else, and, at the same time, reminds us, that he is the way , by which alone we can arrive at it. That he may not fail us in any respect, he stretches out the hand to those who are going astray, and stoops so low as to guide sucking infants. Presenting himself as a leader, he does not leave his people in the middle of the course, but makes them partakers of the truth . At length he makes them enjoy the fruit of it, which is the most excellent and delightful thing that can be imagined. As Christ is the way , the weak and ignorant have no reason to complain that they are forsaken by him; and as he is the truth and the life, he has in himself also what is fitted to satisfy the most perfect. In short, Christ now affirms, concerning happiness, what I have lately said concerning the object of faith. All believe and acknowledge that the happiness of man lies in God alone: but they afterwards go wrong in this respect, that, seeking God elsewhere than in Christ, they tear him — so to speak — from his true and solid Dignity. The truth is supposed by some to denote here the saving light of heavenly wisdom, and by others to denote the substance of life and of all spiritual blessings, which is contrasted with shadows and figures; as it is said, grace and truth came by Jesus Christ , ( John 1:17 .) My opinion is, that the truth means here the perfection of faith as the way means its beginning and first elements. The whole may be summed up thus: “If any man turn aside from Christ, he will do nothing but go astray; if any man do not rest on him, he will feed elsewhere on nothing but wind and vanity; if any man, not satisfied with him alone, wishes to go farther, (63) he will find death instead of life.” No man cometh to the Father. This is an explanation of the former statement’, for he is the way , because he leads us to the Father , and he is the truth and the life , because in him we perceive the Father . As to calling on God, it may indeed be said, with truth, that no prayers are heard but through the intercession of Christ; but as Christ does not now speak about prayer, we ought simply to understand the meaning to be, that men contrive for themselves true labyrinths, whenever, after having forsaken Christ, they attempt to come to God . For Christ proves that he is the life , because God, with whom is the fountain of life , ( Psalms 36:9 ,) cannot be enjoyed in any other way than in Christ. Wherefore all theology, when separated from Christ, is not only vain and confused, but is also mad, deceitful, and spurious; for, though the philosophers sometimes utter excellent sayings, yet they have nothing but what is short-lived, and even mixed up with wicked and erroneous sentiments. (62) “ Quand il seroit parti hors de ce monde pour aller a son Pere .” (63) “ Si quel qu’un ne se contentant point de luy seul, vent passer outre .” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-6

Source

예수께서 이르시되 내가 곧 길이요 진리요 생명이니.

그리스도께서 제기된 질문에 직접 대답하지 않지만, 알아야 할 유익한 것을 아무것도 빠뜨리지 않으신다. 도마의 호기심은 억제되어야 했다. 따라서 그리스도께서는 이 세상을 떠나 아버지께 가신 후 어떤 상태가 될지 설명하지 않으시고, 훨씬 더 필요한 주제에 머무르신다. 도마는 그리스도께서 하늘에서 하실 일을 들었을 것이다. 우리는 이런 복잡한 사변에 결코 싫증 나지 않기 때문이다. 그러나 복된 부활에 참여자가 되는 방법을 연구하고 수고하는 것이 우리에게 더 중요하다. 이 말씀의 의미는 이렇다. 그리스도를 얻는 자는 아무것도 부족하지 않다. 따라서 그리스도만으로 만족하지 못하는 자는 절대적 완전 이상을 추구하는 것이다. 그분은 시작이요 중간이요 끝이다. 그분으로부터 시작하고, 그분 안에서 계속하고, 그분 안에서 끝나야 한다. 영생으로 우리를 인도하는 지혜보다 더 높은 지혜를 추구해서는 안 된다. 그분이 길이시므로, 약하고 무지한 자들이 그분에게 버림받았다고 불평할 이유가 없다. 그분이 진리요 생명이시므로, 가장 완전한 자들도 그분 안에서 만족할 무언가가 있다. "나를 말미암지 않고는 아버지께로 올 자가 없느니라." 이것은 앞의 말씀에 대한 설명이다. 그분이 길이신 것은 아버지께로 인도하시기 때문이고, 진리와 생명이신 것은 그분 안에서 아버지를 인식하기 때문이다. 그리스도 밖에서 하나님께 이르려는 시도는 복잡한 미로를 만들 뿐이다. 그리스도를 버리고 신학을 하는 것은 헛되고 혼란스러울 뿐 아니라 미치고 기만적이고 가짜다.

원주석

7절 카드 ↗

7. If you had known me. He confirms what we have just now said, that it is a foolish and pernicious curiosity, when men, not satisfied with him, attempt to go to God by indirect and crooked paths. (64) They admit that there is nothing better than the knowledge of God; but when he is near them, and speaks to them familiarly, they wander through their own speculations, and seek above the clouds him whom they do not deign to acknowledge as present. Christ, therefore, blames the disciples for not acknowledging that the fullness of the Godhead was manifested in him. “I see,” (says he,) “that hitherto you have not known me in a right and proper manner, because you do not yet acknowledge the lively image of the Father which is exhibited in me.” And henceforth you know him, and have seen him. He adds this, not only to soften the severity of the reproof, but likewise to accuse them of ingratitude and slothfulness, if they do not consider and inquire what has been given to them; for he said this rather for the purpose of commending his doctrine than of extolling their faith. The meaning therefore is, that God is now plainly exhibited to them if they would but open their eyes. The word see expresses the certainty of faith. (64) “ Par voyes obliques et tortues .” return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-7

Source

너희가 나를 알았더라면 내 아버지도 알았으리라.

그분을 통해서가 아닌 다른 방법으로 하나님께 이르려 하는 것이 어리석고 해로운 호기심임을 확인하신다. 하나님의 지식이 최선임을 모두 인정한다. 그러나 그분이 가까이 계시며 친히 말씀하실 때, 자신의 사변으로 방황하며 그분이 계심을 인정하기를 거부하며 구름 위에서 그분을 찾는다. 따라서 그리스도께서는 제자들이 그분 안에 나타난 아버지의 충만하심을 인식하지 못하는 것을 비난하신다. "이제부터는 너희가 그를 알았고 또 보았느니라." 이것은 책망의 가혹함을 완화하기 위한 것만이 아니라, 그들에게 주어진 것을 생각하고 탐구하지 않는다면 배은망덕하고 게으른 것을 책망하기 위함이기도 하다.

원주석

8절 카드 ↗

8. Show us the Father. It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform them on that point about which Philip puts the question? Yet there is not one of their faults that is here described that may not be charged on us as well as on them. We profess to be earnest in seeking God; and when he presents himself before our eyes, we are blind. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-8

Source

빌립이 이르되 주여 아버지를 우리에게 보여 주옵소서.

사도들이 주님께 이처럼 많은 이의를 제기하는 것은 매우 어리석어 보인다. 그러나 여기에 묘사된 그들의 결함 중 우리에게도 해당하지 않는 것은 하나도 없다. 우리는 하나님을 열심히 찾는다고 고백한다. 그분이 우리 눈앞에 자신을 나타내시면 우리는 눈이 멀다.

원주석

9절 카드 ↗

9. Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet he did not behold him. What prevented him but his own ingratitude? Thus, in the present day, they who, in consequence of not being satisfied with Christ alone, are hurried into foolish speculations, in order to seek God in them, make little progress in the Gospel. This foolish desire springs from the meanness of Christ’s low condition; and this is very unreasonable, for by that humiliation he exhibits the infinite goodness of God. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-9

Source

예수께서 이르시되 빌립아 내가 이렇게 오래 너희와 함께 있으되 네가 나를 알지 못하느냐.

그리스도께서 빌립이 믿음의 눈이 순수하지 못하다고 정당하게 책망하신다. 그는 그리스도 안에서 하나님을 가까이 모셨는데도 그분을 보지 못했다. 무엇이 방해했는가? 그의 배은망덕함뿐이다. 오늘날에도 마찬가지다. 그리스도만으로 만족하지 못하고 어리석은 사변으로 달려가 거기서 하나님을 찾으려 하는 자들은 복음에서 거의 진보하지 못한다. 이 어리석은 욕망은 그리스도의 낮은 상태의 비천함에서 온다. 이것은 매우 불합리하다. 그 낮아지심으로 그분은 하나님의 무한한 선하심을 나타내셨기 때문이다.

원주석

10절 카드 ↗

10. That I am in the Father, and the Father in me. I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father . But he is said to be the lively Image, or Portrait, of God, (65) because in him God has fully revealed himself, so far as God’s infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ’s Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father , therefore, is said to be in Christ , because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father The words which I speak to you. He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven ( Hebrews 12:25 ) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth. I do not speak, from myself ; that is, as a man only, or after the manner of men; because the Father , exhibiting the power of his Spirit in Christ’s doctrine, wishes his Divinity to be recognized in him. This must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ’s doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works , therefore, I understand a proof of the power of God. Believe me that I am in the Father, and the Father in me. He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. “If my assertion,” says he, “does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God.” It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, (66) since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers. The repetition of the words, I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ , there is nothing but what is divine, and what keeps us in God (65) “ La vive Image, ou Pourtraict, de Dieu .” (66) “ De ne croire point entierement aux paroles qui procedent de la bouche du Seigneur Jesus .” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-10

Source

내가 아버지 안에 있고 아버지께서 내 안에 계신 것을 네가 믿지 아니하느냐.

이 말씀이 그리스도의 신성한 본질에 관한 것이 아니라 계시의 방식에 관한 것이라고 생각한다. 그리스도는 숨겨진 신성으로는 우리에게 아버지보다 더 잘 알려지지 않기 때문이다. 하나님께서 그 안에서 완전히 자신을 계시하셨으므로 그분이 하나님의 살아 있는 형상이라고 한다. 그러므로 아버지가 그리스도 안에 계신다고 하는 것은, 그 안에 완전한 신성이 거하며 능력을 발휘하기 때문이다. 그리스도가 아버지 안에 계신 것은, 신적 능력으로 아버지와 하나임을 보여 주기 때문이다. 또한 아버지와 아들을 나누어서는 안 된다는 것을 확인하기 위해 그들의 능력을 합친다. 말씀 자체도 하나님의 임재의 증거요 밝은 거울이라고 주장하신다.

원주석

12절 카드 ↗

12. Verily, verily, I, tell you. All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, if he had not added this clause, the consolation would not have been complete; particularly since our memory is so short, when we are called to consider the gifts of God. On this subject it is unnecessary to go to others for examples; for, when God has loaded us with every kind of blessings, if He pause for fourteen days, we fancy that he is no longer alive. This is the reason why Christ not only mentions his present power, which the Apostles, at that time, beheld with their eyes, but promises an uninterrupted conviction of it for the future. And, indeed, not only was his Divinity attested, so long as he dwelt on the earth, but after he had gone to the Father, striking proofs of it were enjoyed by believers. But either our stupidity or our malice hinders us from perceiving God in his works, and Christ in the works of God. And shall do greater works than these. Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church. Because I go to the Father. This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him , ( Philippians 2:10 .) return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-12

Source

내가 진실로 진실로 너희에게 이르노니 나를 믿는 자는 내가 하는 일을 그도 할 것이요 또한 그보다 큰 일도 하리니.

그분이 제자들에게 하신 모든 말씀은 그분 자신에 관한 한, 그들과 관련하여 일시적인 것이었다. 따라서 이 구절을 덧붙이지 않으셨다면 위로가 완전하지 않았을 것이다. 주제는 제자들이 그리스도의 현재 능력에 대해서만이 아니라, 미래에도 지속되는 그것에 대한 확신을 언급하신다는 것이다. "나보다 큰 일도 하리니." 사도들이 그분보다 더 큰 일을 할 것이라는 말씀에 많은 사람들이 당황한다. 이 단일 대답으로 충분하다. 먼저 그리스도께서 무엇을 의미하시는지 이해해야 한다. 그분이 하나님의 아들이심을 증명하는 그 능력은 결코 그분의 육체적 임재에 한정되지 않고, 그분이 부재하실 때도 많고 놀라운 증거들로 분명히 드러나야 한다는 것이다. 그리스도의 승천 이후 세상의 놀라운 개종이 뒤따랐는데, 거기서 그분의 신성이 그분이 사람들 사이에 거하실 때보다 더 강하게 나타났다. "내가 아버지께로 감이라." 이것이 제자들이 그리스도 자신보다 더 큰 일을 할 이유다. 그분이 왕국의 소유에 들어가셨을 때, 하늘에서 그분의 능력을 더 완전하게 드러내실 것이기 때문이다.

원주석

13절 카드 ↗

13. And whatever you ask in my name, that I will do. By these words He plainly declares that he will be the Author of all that shall be done by the hands of the Apostles. But it may be asked, was he not even then the Mediator in whose name men ought to pray to the Father? I reply, he plainly discharged the office of Mediator, ever since he entered into the heavenly sanctuary; as we shall afterwards repeat at the proper place. That the Father may be glorified in the Son. This passage agrees with what Paul says, That every tongue may confess that Jesus Christ is Lord, to the glory of God the Father, ( Philippians 2:11 .) The end of all things is the sanctification of the name of God; but here the true method of sanctifying it is declared; that is, in the Son , and by the Son . For, though the majesty of God be in itself hidden from us, it shines in Christ ; though his hand be concealed, we have it visible in Christ . Consequently, in the benefits which the Father bestows upon us, we have no right to separate the Father from the Son , according to that saying, He that honoureth not the Son honoureth not the Father, ( John 6:23 .) return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-13

Source

너희가 내 이름으로 무엇을 구하든지 내가 행하리니.

이 말씀으로 그분은 사도들의 손으로 행해질 모든 것의 창시자가 자신임을 분명히 선언하신다. "이는 아버지로 하여금 아들로 말미암아 영광을 받으시게 하려 함이라." 이 구절은 바울이 말한 것과 일치한다. "모든 입으로 예수 그리스도를 주라 시인하여 하나님 아버지께 영광을 돌리게 하려 함이라"(빌 2:11). 만물의 목적은 하나님 이름의 거룩함이다. 그러나 여기서 그것을 거룩하게 하는 참된 방법이 선언된다. 즉 아들 안에서, 아들을 통해서.

원주석

14절 카드 ↗

14. If you shall ask any thing in my name, I will do it. This is not a useless repetition. All see and feel that they are unworthy to approach God; and yet the greater part of men burst forward, as if they were out of their senses, and rashly and haughtily address God; and afterwards, when that unworthiness, of which I have spoken, comes to their recollection, every man contrives for himself various expedients. On the other hand, when God invites us to himself, he holds out to us one Mediator only, by whom he is willing to be appeased and reconciled. But here again the wickedness of the human mind breaks out for the greater part do not cease to forsake the road, and to pass through many windings. The reason why they do so is, that they have but a poor and slender perception of the power and goodness of God in Christ. To this is added a second error, that we do not consider that we are justly excluded from approaching God, until he calls us, and that we are called only through the Son. And if one passage has not sufficient weight with us, let us know that, when Christ repeats, a second time, that we must pray to the Father in his name, he lays his hand on us, as it were, that we may not lose our pains by fruitlessly seeking other intercessors. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-14

Source

내 이름으로 무엇이든지 내게 구하면 내가 행하리라.

이것은 쓸데없는 반복이 아니다. 모두 자신이 하나님께 나아가기에 합당하지 않음을 느낀다. 그러나 대부분의 사람들은 제정신이 아닌 것처럼 앞으로 돌진하여 하나님께 무례하고 오만하게 접근한다. 하나님은 우리를 자신에게 초대하실 때, 그분이 기쁘게 달래어지고 화해할 한 중보자만을 내미신다. 그럼에도 불구하고 인간 마음의 사악함이 다시 터져 나와 길을 벗어나 많은 우회로를 통한다. 한 구절이 우리에게 충분한 무게를 갖지 못한다면, 그리스도께서 두 번째로 아버지의 이름으로 기도해야 한다고 반복하실 때, 마치 우리를 손으로 붙잡으시는 것처럼 다른 중보자들을 찾는 헛된 수고를 하지 않게 하신다는 것을 알아야 한다.

원주석

15절 카드 ↗

15. If you love me. The love with which the disciples loved Christ was true and sincere, and yet there was some superstition mixed with it, as is frequently the case with ourselves; for it was very foolish in them to wish to keep him in the world. To correct this fault, he bids them direct their love to another end; and that is, to employ themselves in keeping the commandments which he had given them. This is undoubtedly a useful doctrine, for of those who think that they love Christ, there are very few who honor him as they ought to do; but, on the contrary, after having performed small and trivial services, they give themselves no farther concern. The true love of Christ, on the other hand, is regulated by the observation of his doctrine as the only rule. But we are likewise reminded how sinful our affections are, since even the love which we bear to Christ is not without fault, if it be not directed to a pure obedience. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-15

Source

너희가 나를 사랑하면 나의 계명을 지키리라.

제자들이 그리스도를 사랑한 것은 진실하고 진정한 것이었다. 그러나 우리 자신의 경우와 마찬가지로 미신이 섞여 있었다. 그를 세상에 붙들어두려는 것은 매우 어리석은 일이었기 때문이다. 이 결함을 교정하기 위해 그들의 사랑을 다른 목적으로 돌리신다. 그리스도를 사랑한다고 생각하는 사람들 중에 그분을 마땅히 공경하는 자가 매우 드물다. 그들은 작고 사소한 섬김을 행한 후에 더 이상 염려하지 않는다. 반면 그리스도에 대한 진정한 사랑은 그분의 교리를 유일한 규범으로 준수하는 것으로 규율된다.

원주석

16절 카드 ↗

16. And I will pray to the Father. This was given as a remedy for soothing the grief which they might feel on account of Christ’s absence; but at the same time, Christ promises that he will give them strength to keep his commandments ; For otherwise the exhortation would have had little effect. He therefore loses no time in informing them that, though he be absent from them in body, yet he will never allow them to remain destitute of assistance; for he will be present with them by his Spirit. Here he calls the Spirit the gift of the Father , but a gift which he will obtain by his prayers; in another passage he promises that he will give the Spirit. If I depart , says he, I will send , Him to you , ( John 16:7 .) Both statements are true and correct; for in so far as Christ is our Mediator and Intercessor, he obtains from the Father the grace of the Spirit, but in so far as he is God, he bestows that grace from himself. The meaning of this passage therefore is: “I was given to you by the Father to be a Comforter , but only for a time; now, having discharged my office, I will pray to him to give another Comforter , who will not be for a short time, but will remain always with you.” And he will, give you another Comforter. The word Comforter is here applied both to Christ and to the Spirit, and justly; for it is an office which belongs equally to both of them, to comfort and exhort us, and to guard us by their protection. Christ was the Protector of his disciples, so long as he dwelt in the world: and afterwards he committed them to the protection and guardianship of the Spirit. It may be asked, are we not still under the protection of Christ? The answer is easy. Christ is a continual Protector, but not in a visible way. So long as he dwelt in the world, he openly manifested himself as their Protector; but now he guards us by his Spirit. He calls the Spirit another Comforter , on account of the difference between the blessings which we obtain from both. The peculiar office of Christ was, to appease the wrath of God by atoning for the sins of the world, to redeem men from death, to procure righteousness and life; and the peculiar office of the Spirit is, to make us partakers not only of Christ himself, but of all his blessings. And yet there would be no impropriety in inferring from this passage a distinction of Persons; for there must be some peculiarity in which the Spirit differs from the Son so as to be another than the Son. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-16

Source

내가 아버지께 구하겠으니 그가 또 다른 보혜사를 너희에게 주사.

이것은 그리스도의 부재로 인해 느낄 수 있는 슬픔을 달래기 위한 해결책으로 주어졌다. 그러나 동시에 그리스도께서는 그들에게 계명을 지킬 힘을 주실 것도 약속하신다. 그렇지 않으면 권면이 거의 효과가 없었을 것이다. 따라서 비록 몸으로는 부재하시더라도 그들이 도움 없이 남겨지도록 결코 허락하지 않으실 것을 알리신다. 그분의 영으로 함께 계실 것이기 때문이다. 여기서 그분은 성령을 아버지의 선물로 부르시지만, 자신의 기도로 얻을 선물이다. "영원히 너희와 함께 있게 하려 하심이라." 성령은 우리에게 있어 또 다른 보혜사다. 그러나 그것은 동등하게 그들 두 분 모두에게 속한 직분이기 때문이다. 그리스도께서 세상에 거하시는 동안 제자들의 보호자이셨다. 그 후에 그들을 성령의 보호와 후견에 맡기셨다. 그리스도께서 지금도 우리를 지키시지 않는가? 대답은 쉽다. 그리스도께서는 계속 보호자이시지만, 눈에 보이는 방식은 아니다. 성령을 다른 보혜사라고 부르시는 것은 두 분으로부터 얻는 복의 차이 때문이다. 그리스도의 특별한 직분은 속죄 제사로 하나님의 진노를 달래고, 인간을 죽음에서 구속하고, 의와 생명을 확보하는 것이었다. 성령의 특별한 직분은 우리를 그리스도 자신뿐 아니라 그분의 모든 복의 참여자가 되게 하는 것이다.

원주석

17절 카드 ↗

17. The Spirit of truth. Christ bestows on the Spirit another title, namely, that he is the Master or Teacher of truth. (68) Hence it follows, that until we have been inwardly instructed by him, the understandings of all of us are seized with vanity and falsehood. Whom the world cannot receive. This contrast shows the peculiar excellence of that grace which God bestows on none but his elect; for he means that it is no ordinary gift of which the world is deprived. In this sense, too, Isaiah says, “ For , the darkness shall cover the earth, and thick darkness the people, but the Lord shall arise on thee, O Jerusalem!” (69) For the mercy of God towards the Church deserves so much the higher praise, when he exalts the Church, by a distinguished privilege, above the whole world. And yet Christ exhorts the disciples, that they must not be puffed up, as the world is wont to be, by carnal views, and thus drive away from themselves the grace of the Spirit. All that Scripture tells us about the Holy Spirit is regarded by earthly men as a dream; because, trusting to their own reason, they despise heavenly illumination. Now, though this pride abounds everywhere, which extinguishes, so far as lies in our power, the light of the Holy Spirit; yet, conscious of our own poverty, we ought to know, that whatever belongs to sound understanding proceeds from no other source. Yet Christ’s words show that nothing which relates to the Holy Spirit can be learned by human reason, but that He is known only by the experience of faith. The world , he says, cannot receive the Spirit , because it knoweth him not ; but you know him , because he dwelleth with you . It is the Spirit alone therefore, who, by dwelling in us , makes himself to be known by us, for otherwise, he is unknown and incomprehensible. (68) “ A scavoir qu’il est Maistre ou Docteur de la verite .” (69) “ Sur toy, O Jerusalem !” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-17

Source

그는 진리의 영이라 세상은 능히 그를 받지 못하나니.

그리스도께서 성령에게 또 다른 칭호를 주신다. 즉 진리의 스승이라는 것이다. 따라서 그분께 안으로 가르침을 받기 전까지 우리 모두의 이해는 헛됨과 거짓에 사로잡혀 있다. 이 대조는 하나님이 택하신 자들 외에는 아무에게도 주지 않으시는 은혜의 독특한 탁월함을 보여 준다. 세상이 빼앗기는 것이 평범한 선물이 아님을 뜻한다. 이 맥락에서도 이사야는 말한다. "흑암이 땅을 덮으며 캄캄함이 만민을 가리겠지만 주께서는 예루살렘, 너의 위에 임할 것이라." 교회에 대한 하나님의 자비는 탁월한 특권으로 교회를 온 세상 위에 높이실 때 더욱 높이 찬양받아야 한다. 그러나 그리스도께서는 제자들에게 세상처럼 육신적 견해로 교만하게 되어 성령의 은혜를 몰아내지 말라고 권면하신다. 지상의 사람들은 성령에 대한 성경의 모든 말씀을 꿈으로 여긴다. 성령은 우리 안에 거하심으로 우리가 그분을 알게 하신다. 그렇지 않으면 그분은 알 수 없고 파악할 수 없는 분이다.

원주석

18절 카드 ↗

18. I will not have you orphans. This passage shows what men are, and what they can do, when they have been deprived of the protection of the Spirit. They are orphans , exposed to every kind of fraud and injustice, incapable of governing themselves, and, in short, unable of themselves to do any thing. The only remedy for so great a defect is, if Christ govern us by his Spirit, which he promises that he will do. First then, the disciples are reminded of their weakness, that, distrusting themselves, they may rely on nothing else than the protection of Christ; and, secondly, having promised a remedy, he gives them good encouragement; for he declares that he will never leave them When he says, I will come to you , he shows in what manner he dwells in his people, and in what manner he fills all things. It is, by the power of his Spirit; and hence it is evident, that the grace of the Spirit is a striking proof of his Divinity. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-18

Source

내가 너희를 고아와 같이 버려두지 아니하고.

이 구절은 성령의 보호를 박탈당했을 때 사람이 어떤 존재이며 무엇을 할 수 있는지를 보여 준다. 그들은 고아로서 모든 종류의 사기와 불의에 노출되고, 자신을 다스릴 수 없으며, 결코 아무것도 할 수 없다. 이처럼 큰 결함에 대한 유일한 치료책은 그리스도께서 자신의 영으로 우리를 다스리시는 것이다. 그들은 먼저 자신의 약함을 상기시켜, 자신을 불신하고 그리스도의 보호 외에 아무것도 의존하지 않도록 하신다. 둘째, 치료책을 약속하시며 격려하신다. 그들을 결코 버려두지 않으실 것이라 선언하시기 때문이다. "내가 너희에게 오리라"고 하실 때, 그분이 자신의 백성 안에 거하시고 만물을 채우시는 방식을 보여 주신다. 즉 성령의 능력으로이다.

원주석

19절 카드 ↗

19. Yet a little while. He continues the commendation of special grace, which ought to have been sufficient for alleviating, and even for removing the grief of the disciples. “When I shall have withdrawn,” says he, “from the view of the world: still I shall be present with you.” That we may enjoy this secret beholding of Christ, we must not judge of his presence or his absence according to carnal perception, but we must earnestly employ the eyes of faith for contemplating his power. Thus believers always have Christ present by his Spirit, and behold him, though they be distant from him in body. Because I live. This statement may be explained in two ways. Either it may be viewed as a confirmation of the former clause, because I live , and you shall live ; or, it may be read separately, because I live , you also shall live ; and then the meaning will be, that believers will live , because Christ liveth I willingly embrace the former opinion, and yet we may draw from it the other doctrine, that the life of Christ is the cause of our life. He begins by pointing out the cause of the difference, why he shall be seen by his disciples, and not by the world It isn’t because Christ cannot be seen but according to the spiritual life, of which the world is deprived. The world seeth not Christ; this is not wonderful, for the death of blindness is the cause; but as soon as any man begins to live by the Spirit, he is immediately endued with eyes to see Christ. Now, the reason of this is, that our life is closely connected with the life of Christ, and proceeds from it as from its source; for we are dead in ourselves, and the life with which we flatter ourselves is a very bad death. Accordingly, when the question is, how we are to obtain life, our eyes must be directed to Christ, and his life must be conveyed to us by faith, that our consciences may be fully convinced, that, so long as Christ lives, we are free from all danger of destruction; for it is an undoubted truth, that his life would be nothing, when his members were dead. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-19

Source

조금 있으면 세상은 다시 나를 보지 못할 것이로되 너희는 나를 보리니.

그분은 계속 특별한 은혜를 칭찬하신다. "내가 세상의 시야에서 사라졌을 때도, 너희와 함께 있을 것이다." 이 은밀한 그리스도를 바라보는 것을 누리려면, 육신적 지각에 따라 그분의 임재나 부재를 판단해서는 안 되고, 믿음의 눈을 열심히 사용하여 그분의 능력을 묵상해야 한다. 그래서 신자들은 항상 그리스도를 성령으로 함께 모시며, 비록 몸으로는 멀리 있어도 그분을 본다. "이는 내가 살아 있고." 이 말씀은 두 가지로 설명될 수 있다. 앞의 구절의 확인으로 "내가 살아 있고 너희도 살아 있음이라"로 볼 수도 있고, 독립적으로 "내가 살아 있으므로 너희도 살아 있으리라"로 읽을 수도 있다. 전자의 견해를 기꺼이 수용하지만, 다른 교리도 끌어낼 수 있다. 즉 그리스도의 생명이 우리 생명의 원인이라는 것이다. 세상이 그리스도를 보지 못하는 이유는, 그리스도께서 오직 영적 생명에 따라서만 볼 수 있는데 세상은 그 생명을 빼앗겼기 때문이다. 그러나 어떤 사람이 영으로 살기 시작하자마자 즉시 그리스도를 볼 수 있는 눈을 얻는다. 우리 생명은 그리스도의 생명과 밀접하게 연결되어 있고 그것에서 흘러나온다. 우리는 우리 자신 안에서 죽어 있기 때문이다. 따라서 어떻게 생명을 얻는가가 문제될 때, 우리의 눈은 그리스도께로 향해야 하고, 믿음으로 그분의 생명이 우리에게 전달되어야 한다.

원주석

20절 카드 ↗

20. At that day Some refer this to the day of Pentecost; but it rather denotes the uninterrupted course, as it were, of a single day, from the time when Christ exerted the power of his Spirit till the last resurrection. From that time they began to know , but it was a sort of feeble beginning, because the Spirit had not yet wrought so powerfully in them. For the object of these words is, to show that we cannot, by indolent speculation, know what is the sacred and mystical union between us and him, and again, between him and the Father ; but that the only way of knowing it is, when he diffuses his life in us by the secret efficacy of the Spirit; and this is the trial of faith, which I lately mentioned. As to the manner in which this passage was formerly abused by the Aryans, to prove that Christ is God only by participation and by grace, it is easy to refute their sophistry. For Christ does not speak merely of his eternal essence, but of that Divine power which was manifested in him. As the Father has laid up in the Son all fullness of blessings, so, on the other hand, the Son has conveyed himself entirely into us. He is said to be in us , because he plainly shows, by the efficacy of his Spirit, that he is the Author and the cause of our life. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-20

Source

그 날에는 내가 아버지 안에, 너희가 내 안에, 내가 너희 안에 있는 것을 너희가 알리라.

어떤 이들은 이것이 오순절 날에 관한 것이라 한다. 그러나 그리스도께서 성령의 능력을 발휘하기 시작하신 때부터 마지막 부활까지, 마치 하나의 날이 계속되는 것을 묘사한다고 보는 것이 더 적절하다. 그때부터 그들은 알기 시작했지만 성령이 아직 그들 안에 강력하게 역사하지 않았기에 일종의 약한 시작이었다. 이 말씀의 목적은, 우리와 그리스도 사이, 그리고 그분과 아버지 사이의 거룩하고 신비로운 연합을 태만한 사변으로는 알 수 없다는 것을 보여 주는 것이다. 이것을 아는 유일한 방법은 그분이 성령의 은밀한 효능으로 우리 안에 생명을 퍼뜨리실 때이다.

원주석

21절 카드 ↗

21. He who hath my commandments. He again repeats the former statement, that the undoubted proof of our love to him lies in our keeping his commandments ; and the reason why he so frequently reminds the disciples of this is, that they may not turn aside from this object; for there is nothing to which we are more prone than to slide into a carnal affection, so as to love something else than Christ under the name of Christ. Such is also the import of that saying of Paul, Though we have known Christ after the flesh, yet henceforth we know him no longer in this manner. Let us therefore be a new creature, ( 2 Corinthians 5:16 .) To have his commandments means to be properly instructed in them; and to keep his commandments is to conform ourselves and our life to their rule. And he that loveth me will be loved by my Father. Christ speaks as if men loved God before he loved them; which is absurd, for, when we were enemies, he reconciled us to him, ( Romans 5:10 ;) and the words of John are well known, Not that we first loved him, but he first loved us, ( 1 John 4:10 .) But there is no debate here about cause or effect; and therefore there is no ground for the inference, that the love with which we love Christ comes in order before the love which God has toward us; for Christ meant only, that all who love him will be happy, because they will also be loved by him and by the Father ; not that God then begins to love them, but because they have a testimony of his love to them, as a Father, engraven on their hearts. To the same purpose is the clause which immediately follows: — And I will manifest myself to him. Knowledge undoubtedly goes before love; but Christ’s meaning was, I will grant to those who purely observe my doctrine, that they shall make progress from day to day in faith; “that is, “I will cause them to approach more nearly and more familiarly to me . ” Hence infer, that the fruit of piety is progress in the knowledge of Christ; for he who promises that he will give himself to him who has it rejects hypocrites, and causes all to make progress in faith who, cordially embracing the doctrine of the Gospel, bring themselves entirely into obedience to it. And this is the reason why many fall back, and why we scarcely see one in ten proceed in the right course; for the greater part do not deserve that he should manifest himself to them It ought also to be observed, that a more abundant knowledge of Christ is here represented as an extraordinary reward of our love to Christ; and hence it follows that it is an invaluable treasure. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-21

Source

나의 계명을 가지고 지키는 자라야 나를 사랑하는 자니.

그분은 다시 앞의 말씀을 반복하신다. 그분을 향한 우리 사랑의 의심할 여지 없는 증거는 그분의 계명을 지키는 것이다. 그분의 계명을 지키는 것이 그분을 사랑하는 자라는 것은, 그분의 교리로 제대로 훈련받고 그것을 삶의 규범으로 따르는 것을 의미한다. "나를 사랑하는 자는 내 아버지께 사랑을 받을 것이요." 그리스도께서 마치 사람들이 하나님보다 먼저 사랑하는 것처럼 말씀하신다. 이것은 불합리해 보인다. 우리가 원수였을 때 그분이 우리를 화해시키셨으니(롬 5:10). 그러나 여기서는 원인과 결과에 관한 논쟁이 없다. 그분이 의미하신 것은, 그분을 사랑하는 모든 자는 그분과 아버지에게도 사랑받을 것이기에 행복하다는 것이다. 하나님이 그때 비로소 그들을 사랑하기 시작한다는 것이 아니라, 그들이 아버지의 사랑에 대한 증거를 마음에 새기게 된다는 것이다.

원주석

22절 카드 ↗

22. Judas ( not Iscariot ) saith to him. It is not without reason that he asks why Christ does not cause his light to be imparted (71) to more than a few persons; since he is the Sun of Righteousness , ( Malachi 4:2 ) by whom the whole world ought to be enlightened; and, therefore, it is unreasonable that he should enlighten but a few, and not shed his light everywhere without distinction. Christ’s reply does not solve the whole question; for it makes no mention of the first cause, why Christ ‘ manifested himself to a few,’ conceals himself from the greater part of men; for certainly he finds all men at first alike, that is, entirely alienated from him; and, therefore, he cannot choose any person who loves him, but he chooses from among his enemies those whose hearts he bends to the love of him. But he did not intend, at present, to take any notice of that distinction, which was far from the object he had in view. His design was, to exhort his disciples to the earnest study of godliness, that they might make greater progress in faith; and, therefore, he is satisfied with distinguishing them from the world by this mark, that they keep the doctrine of the Gospel. Now, this mark comes after the commencement of faith, for it is the effect of their calling. In other passages, Christ had reminded the disciples of their being called by free grace, and he will afterwards bring it to their recollection. At present, he only enjoins them to observe his doctrine, and to maintain godliness. By these words, Christ shows in what manner the Gospel is properly obeyed. It is, when our services and outward actions proceed from the love of Christ; for in vain do the arms, and the feet, and the whole body toil, if the love of God does not reign in the heart, to govern the outward members. Now, since it is certain that we keep the commandments of Christ only in so far as we love him, it follows that a perfect love of him can nowhere be found in the world, because there is no man who keeps his commandments perfectly; yet God is pleased with the obedience of those who sincerely aim at this end. (71) “ Pourquoy Christ fera que sa lumiere sera manifestee .” return to ' Top of Page ' <a name="verse-23" class="com-number"

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절 (explains)

bible-text/jhn-14-22

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유다가 이르되 주여 어찌하여 자신을 우리에게는 나타내시고 세상에게는 아니하려 하시나이까.

그가 왜 자신의 빛을 몇 명 이상에게 나누지 않으시는지 묻는 것은 이유가 있다. 그분이 의의 태양이시므로(말 4:2) 온 세상이 그분으로 밝아져야 하는데, 소수만 밝히시고 어디에나 고르게 빛을 비추지 않으시는 것은 불합리하다는 것이다. 그리스도의 대답은 전체 질문을 해결하지 않는다. 왜 그리스도께서 소수에게만 자신을 나타내시고 대부분의 사람들에게 숨기시는지의 첫 번째 원인을 언급하지 않는다. 그분이 발견하시는 모든 사람은 처음에는 다 같다. 즉 완전히 그분에게서 멀어져 있다. 그런데 그분은 자신을 사랑하는 자를 선택하실 수 없지만, 원수들 가운데서 그분을 향한 사랑으로 마음을 굽히시는 자를 선택하신다. 그러나 그분은 현재 이 구별을 언급하지 않으셨다. 그분의 의도는 제자들을 경건한 열심에 권면하여 믿음에서 더 큰 진보를 이루게 하는 것이었다. 따라서 그들을 세상과 구별하는 이 표징, 즉 복음 교리를 지키는 것으로 만족하신다.

원주석

23절 카드 ↗

23. And my Father will love him. We have already explained that the love of God to us is not placed in the second rank, as if it came after our piety as the cause of that love, but that believers may be fully convinced that the obedience which they render to the Gospel is pleasing to God, and that they may continually expect from him fresh additions of gifts. And we will come to him who loveth me; that is, he will feel that the grace of God dwelleth in him, and will every day receive additions to the gifts of God. He therefore speaks, not of that eternal love with which he loved us, before we were born, and even before the world was created, but since the time when he seals it on our hearts by making us partakers of his adoption. Nor does he even mean the first illumination, but those degrees of faith by which believers must continually advance, according to that saying, Whosoever hath it shall be given to him, ( Matthew 13:12 .) The Papists; therefore are wrong in inferring from this passage that there are two kinds of love with which we love God. They falsely maintain that we naturally love God, before he regenerates us by his Spirit, and even that by this preparation we merit the grace of regeneration; as if Scripture did not everywhere teach, and as if experience also did not loudly proclaim, that we are altogether alienated from God, and that we are infected and filled with hatred of him, until he change our hearts. We must therefore keep in view the design of Christ, that he and the Father will come , to confirm believers, in uninterrupted confidence in his grace. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-23

Source

예수께서 대답하여 이르시되 사람이 나를 사랑하면 내 말을 지키리니 내 아버지께서 그를 사랑하실 것이요.

우리는 이미 하나님의 우리를 향한 사랑이 이차적으로 놓인 것이 아님을 설명했다. 마치 우리의 경건이 그 사랑의 원인인 것처럼. 그러나 신자들이 복음에 드리는 순종이 하나님을 기쁘시게 하며, 계속해서 그분으로부터 새로운 선물의 추가를 기대할 수 있게 하기 위함이다. "우리가 그에게 가서 거처를 그와 함께 하리라." 그는 하나님의 은혜가 그 안에 거함을 느끼고 매일 하나님의 선물의 추가를 받을 것이다. 따라서 그분은 세상이 창조되기 전부터, 우리가 태어나기 전부터 우리를 사랑하셨던 그 영원한 사랑에 대해 말씀하시는 것이 아니다. 그분이 우리를 입양의 참여자로 만들어 우리 마음에 그것을 인치신 때부터의 사랑에 대해 말씀하신다. 신자들이 계속 진보해야 하는 믿음의 그 정도들에 대해 말씀하신다(마 13:12). 따라서 교황주의자들이 이 구절에서 우리가 하나님을 사랑하는 두 종류의 사랑이 있다고 추론하는 것은 잘못이다.

원주석

24절 카드 ↗

24. He who loveth, me but keepeth not my words. As believers are mixed with unbelievers in the world, and as they must be agitated by various storms, as in a troubled sea, Christ again confirms them by this admonition, that they may not be drawn away by bad examples. As if he had said, “Do not look upon the world so as to depend on it; for there will always be some who despise me and my doctrine; but as for you, preserve constantly to the end the grace which you have once received.” Yet he likewise intimates that the world is justly punished for its ingratitude, when it perishes in its blindness, since, by despising true righteousness, it manifests a wicked hatred towards Christ. And the word which you hear. That the disciples may not be discouraged or waver on account of the obstinacy of the world, he again procures credit to his doctrine, by testifying that it is from God, and that it was not contrived by men on the earth. And, indeed, the strength of our faith consists in our knowing that God is our leader, and that we are founded on nothing else than his eternal truth. Whatever then may be the rage and madness of the world, let us follow the doctrine of Christ, which rises far above heaven and earth. When he says that the word is not his , he accommodates himself to the disciples; as if he had said that it is not human, because he teaches faithfully what has been enjoined on him by the Father. Yet we know that, in so far as he is the eternal Wisdom of God, he is the only fountain of all doctrine, and that all the prophets who have been from the beginning spoke by his Spirit. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-24

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나를 사랑하지 아니하는 자는 내 말을 지키지 아니하나니.

신자들이 세상에서 불신자들과 섞여 있고, 마치 거친 바다에서처럼 다양한 폭풍으로 동요되어야 하므로, 그분은 이 권면으로 그들이 나쁜 본보기에 끌리지 않도록 다시 확인하신다. "세상을 바라보고 그에 의존하지 말라. 나와 내 교리를 멸시하는 자들이 항상 있을 것이다. 그러나 너희는 한 번 받은 은혜를 끝까지 굳게 지키라." 그러나 그분은 또한 진정한 의를 멸시함으로써 그리스도에 대한 악한 증오를 드러내는 세상이 그 눈멈 속에서 멸망하는 것이 정당하게 처벌받는 것임을 암시하신다.

원주석

25절 카드 ↗

25. These things I have spoken to you. He adds this, that they may not despair, though they may have profited less than they ought to have done; for at that time he scattered a seed of doctrine, which lay hidden, and, as it were, suffocated in the disciples. He therefore exhorts them to entertain good hopes, until fruit be yielded by the doctrine which might now appear to be useless. In short, he testifies that in the doctrine which they had heard they have abundant ground of consolation, and that they ought not to seek it anywhere else. And if they do not immediately see it, he bids them be of good courage, until the Holy Spirit, who is the inward Teacher, speak the same thing in their hearts. This admonition is highly useful to all; for, if we do not immediately understand what Christ teaches, we begin to grow weary, and grudge to bestow unprofitable labor on what is obscure. But we must bring an eager desire to receive instruction; we must lend our ears and give attention, if we desire to make due proficiency in the school of God; and especially we need patience, until the Holy Spirit enable us to understand what we thought that we had often read or heard to no purpose. That the desire of learning may not be weakened in us, or that we may not fall into despair, when we do not immediately perceive the meaning of Christ speaking to us, let us know that this is spoken to us all. The Holy Spirit will bring to your remembrance all things that I have said to you. It is indeed a punishment threatened by Isaiah against unbelievers, that the Word of God shall be to them as a book that is sealed , ( Isaiah 29:11 ) but in this manner, also, the Lord frequently humbles his people. We ought, therefore, to wait patiently and mildly for the time of revelation, and must not, on that account, reject the word. When Christ testifies that it is the peculiar office of the Holy Spirit to teach the apostles what they had already learned from his mouth, it follows that the outward preaching will be vain and useless, if it be not accompanied by the teaching of the Spirit. God has therefore two ways of teaching; for, first , he sounds in our ears by the mouth of men; and, secondly , he addresses us inwardly by his Spirit; and he does this either at the same moment, or at different times, as he thinks fit. But observe what are all these things which he promises that the Spirit will teach. He will suggest , he says, or bring to your remembrance , all that I have said . Hence it follows, that he will not be a builder of new revelations. By this single word we may refute all the inventions which Satan has brought into the Church from the beginning, under the pretense of the Spirit. Mahomet and the Pope agree in holding this as a principle of their religion, that Scripture does not contain a perfection of doctrine, but that something loftier has been revealed by the Spirit. From the same point the Anabaptists and Libertines, in our own time, have drawn their absurd notions. But the spirit that introduces any doctrine or invention apart from the Gospel is a deceiving spirit, and not the Spirit of Christ. What is meant by the Spirit being sent by the Father in the name of Christ , I have already explained. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-25

Source

내가 아직 너희와 함께 있어서 이 말을 너희에게 하였거니와.

그분은 이것을 덧붙이셔서 그들이 마땅히 해야 할 것보다 덜 유익을 얻었더라도 절망하지 않게 하신다. 그 당시에 그분은 제자들 안에 숨어 있고 질식된 것처럼 보이는 교리의 씨앗을 뿌리셨다. 따라서 지금 쓸모없어 보이는 교리가 열매를 맺을 때까지 좋은 소망을 품도록 권면하신다. 간단히 말해, 그들이 들은 교리 안에 위로의 충분한 근거가 있으며, 다른 곳에서 위로를 찾아서는 안 된다고 증언하신다. 그러나 그것을 즉시 보지 못하더라도, 내면의 스승이신 성령께서 그 마음에 같은 것을 말씀하실 때까지 용기를 내라고 권면하신다. "보혜사 곧 아버지께서 내 이름으로 보내실 성령 그가 너희에게 모든 것을 가르치고." 그 성령이 가르칠 것은 사도들이 이미 그리스도의 입에서 배운 것이다. 따라서 그분이 새로운 계시의 창시자가 아닐 것이다. 이 한마디로 사탄이 성령이라는 구실 아래 처음부터 교회에 들여온 모든 고안들을 논박할 수 있다. 마호메트와 교황은 성경이 교리의 완전함을 담고 있지 않고 성령으로 더 고상한 것이 계시되었다는 것을 그들 종교의 원칙으로 삼는다. 그러나 복음 외에 어떤 교리나 고안을 도입하는 영은 기만하는 영이지 그리스도의 영이 아니다.

원주석

27절 카드 ↗

27. Peace I leave with you. By the word peace he means prosperity, which men are wont to wish for each other when they meet or part; for such is the import of the word peace in the Hebrew language. He therefore alludes to the ordinary custom of his nation; as if he had said, I give you my Farewell But he immediately adds, that this peace is of far greater value than that which is usually to be found among men, who generally have the word peace but coldly in their mouth, by way of ceremony, or, if they sincerely wish peace for any one, yet cannot actually bestow it. But Christ reminds them that his peace does not consist in an empty and unavailing wish, but is accompanied by the effect. In short, he says that he goes away from them in body, but that his peace remains with the disciples; that is, that they will be always happy through his blessing. Let not your heart be troubled. He again corrects the alarm which the disciples had felt on account of his departure. It is no ground for alarm, he tells them; for they want only his bodily presence, but will enjoy his actual presence through the Spirit. Let us learn to be always satisfied with this kind of presence, and let us not give a loose reign to the flesh, which always binds God by its outward inventions. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-27

Source

평안을 너희에게 끼치노니 곧 나의 평안을 너희에게 주노라.

"평안"이라는 말로 그분은 사람들이 만나거나 헤어질 때 서로 바라는 번영을 의미하신다. 히브리어 "평안"의 의미가 그렇기 때문이다. 따라서 그분은 민족의 관습을 암시하신다. 그러나 그분은 즉시 이 평안이 사람들 사이에서 일반적으로 발견되는 것보다 훨씬 더 가치 있다고 덧붙이신다. 사람들은 일반적으로 의례적으로 냉담하게 평안이라는 말을 사용하거나, 진정으로 어떤 이를 위해 평안을 바라더라도 실제로 베풀 수 없다. 그러나 그리스도께서는 자신의 평안이 공허하고 헛된 소원이 아니라 효과가 수반된다고 상기시키신다. 간단히 말해, 그분은 몸으로는 그들을 떠나지만 평안은 제자들에게 남아 있다. 즉 그들은 항상 그분의 복으로 행복할 것이다. "너희는 마음에 근심하지 말며." 그분은 다시 제자들이 떠남에 대해 느낀 놀람을 교정하신다. 놀랄 이유가 없다. 오직 그분의 육체적 임재만 없을 뿐이고, 성령으로 실제 임재를 누릴 것이기 때문이다.

원주석

28절 카드 ↗

28. If you loved me you would rejoice. The disciples unquestionably loved Christ, but not as they ought to have done; for some carnal affection was mixed with their love , so that they could not endure to be separated from him; but if they had loved him spiritually, there was nothing which they would have had more deeply at heart, than his return to the Father. For the Father is greater than I. This passage has been tortured in various ways. The Aryans, in order to prove that Christ is some sort of inferior God, argued that he is less than the Father The orthodox Fathers, to remove all ground for such a calumny, said that this must have referred to his human nature; but as the Aryans wickedly abused this testimony, so the reply given by the Fathers to their objection was neither correct nor appropriate; for Christ does not now speak either of his human nature, or of his eternal Divinity, but, accommodating himself to our weakness, places himself between God and us; and, indeed, as it has not been granted to us to reach the height of God, Christ descended to us, that he might raise us to it. You ought to have rejoiced , he says, because I return to the Father ; for this is the ultimate object at which you ought to aim. By these words he does not show in what respect he differs in himself from the Father, but why he descended to us; and that was that he might unite us to God; for until we have reached that point, we are, as it were, in the middle of the course. We too imagine to ourselves but a half-Christ, and a mutilated Christ, if he do not lead us to God. There is a similar passage in the writings of Paul, where he says that Christ will deliver up the Kingdom to God his Father, that God may be all in all, ( 1 Corinthians 15:24 .) Christ certainly reigns, not only in human nature, but as he is God manifested in the flesh. In what manner, therefore, will he lay aside the kingdom? It is, because the Divinity which is now beheld in Christ’s face alone, will then be openly visible in him. The only point of difference is, that Paul there describes the highest perfection of the Divine brightness, the rays of which began to shine from the time when Christ ascended to heaven. To make the matter more clear, we must use still greater plainness of speech. Christ does not here make a comparison between the Divinity of the Father and his own, nor between his own human nature and the Divine essence of the Father, but rather between his present state and the heavenly glory, to which he would soon afterwards be received; as if he had said, “You wish to detain me in the world, but it is better that I should ascend to heaven.” Let us therefore learn to behold Christ humbled in the flesh, so that he may conduct us to the fountain of a blessed immortality; for he was not appointed to be our guide, merely to raise us to the sphere of the moon or of the sun, but to make us one with God the Father. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-28

Source

내가 갔다가 너희에게로 온다 함을 너희가 들었나니 나를 사랑하였더라면 내가 아버지께로 감을 기뻐하였으리라.

제자들은 의심할 여지 없이 그리스도를 사랑했지만, 마땅히 해야 할 방식으로는 아니었다. 육신적 애정이 그들의 사랑에 섞여 있어 그분과 분리되는 것을 견디지 못했다. 그러나 그분을 영적으로 사랑했다면, 그분이 아버지께 돌아가시는 것보다 더 마음에 새겼을 것이 없었을 것이다. "아버지는 나보다 크심이라." 이 구절은 다양하게 왜곡되었다. 아리안주의자들은 이를 그리스도가 열등한 하나님임을 증명하려 사용했다. 정통파 교부들은 이것이 그분의 인성에 관한 것이어야 한다고 했다. 그러나 그리스도께서 지금 그분의 인성에 대해서도, 그분의 영원한 신성에 대해서도 말씀하시는 것이 아니다. 우리의 약함에 맞추어, 그분은 하나님과 우리 사이에 자신을 두신다. 당신의 아버지께로 돌아가는 것을 기뻐해야 한다고 말씀하신다. 이것이 목표해야 할 최종 목적지이기 때문이다. 이 말씀으로 그분은 그분 자신이 아버지와 어떻게 다른지 보여 주시는 것이 아니라, 왜 우리에게 내려오셨는지를 보여 주신다. 우리를 들어올려 하나님과 연합시키기 위함이다. 우리가 그 지점에 이를 때까지 우리는 중간 과정에 있다. 그리스도께서 우리를 하나님께로 인도하지 않는다면 우리는 반쪽 그리스도, 불완전한 그리스도만을 상상한다.

원주석

29절 카드 ↗

29. And I have told you now. It was proper that the disciples should be frequently admonished on this point; for it was a secret far exceeding all human capacity. He testifies that he foretells what shall happen , that , when it has happened , they may believe ; for it was a useful confirmation of their faith when they brought to recollection the predictions of Christ, and saw accomplished before their eyes what they had formerly heard from his mouth. Yet it appears to be a sort of concession, as if Christ had said, “Because you are not yet capable of comprehending so deep a mystery, I bear with you till the event has happened, which will serve as an interpreter to explain this doctrine.” Although for a time he seemed to speak to the deaf, yet it afterwards appeared that his words were not scattered in vain, or, as we may say, in the air, but that it was a seed thrown into the earth. Now, as Christ speaks here about his word and the accomplishment of events, so his death, and resurrection, and ascension to heaven, are combined with doctrine, that they may produce faith in us. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-29

Source

이제 일이 이루어지기 전에 너희에게 미리 말한 것은.

제자들이 이 점에 대해 자주 권면받아야 했다. 왜냐하면 모든 인간 능력을 훨씬 초월하는 비밀이었기 때문이다. 일이 일어날 것을 예언하신다. 일어났을 때 그들이 믿게 하기 위함이다. 그리스도의 예언들을 기억하고 그분의 입에서 들었던 것이 눈앞에 이루어지는 것을 보았을 때, 그것이 그들의 믿음에 유익한 확인이 되었기 때문이다.

원주석

30절 카드 ↗

30. Henceforth I will not talk much with you. By this word he intended to fix the attention of the disciples on himself, and to impress his doctrine more deeply on their minds; for abundance generally takes away the appetite, and we desire more eagerly what we have not in our possession, and delight more in the enjoyment of that which is speedily to be taken from us. In order, therefore, to make them more desirous of hearing his doctrines, he threatens that he will very soon go away. Although Christ does not cease to teach us during the whole course of our life, yet this statement may be applied to our use; for, since the course of our life is short, we ought to embrace the present opportunity. For the prince of this world cometh He might have said, in direct language, that he would soon die, and that the hour of his death was at hand; but he makes use of a circumlocution, to fortify their minds beforehand, lest, terrified by a kind of death so hideous and detestable, they should faint; for to believe in him crucified, what is it but to seek life in hell? First, he says that his power will be given to Satan; and next he adds, That he will go away, not because he is compelled to do so, but in order to obey the Father. The devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God’s permission, he exercises his tyranny over the world. Whenever, therefore, we hear this designation applied to the devil, let us be ashamed of our miserable condition; for, whatever may be the pride of men, they are the slaves of the devil, till they are regenerated by the Spirit of Christ; for under the term world is here included the whole human race. There is but one Deliverer who frees and rescues us from this dreadful slavery. Now, since this punishment was inflicted on account of the sin of the first man, and since it daily grows worse on account of new sins, let us learn to hate both ourselves and our sins. While we are held captives under the dominion of Satan, still this slavery does not free us from blame, for it is voluntary. It ought also to be observed, that what is done by wicked men is here ascribed to the devil; for, since they are impelled by Satan, all that they do is justly reckoned his work. And hath nothing in me. (74) It is in consequence of the sin of Adam that Satan holds the dominion of death, and, therefore, he could not touch Christ, who is pure from all the pollution of sin, if he had not voluntarily subjected himself. And yet I think that these words have a wider meaning than that in which they are usually explained; for the ordinary interpretation is, “Satan hath found nothing in Christ, for there is nothing in him that deserves death, because he is pure from every stain of sin.” But, in my opinion, Christ asserts here not only his own purity, but likewise his Divine power, which was not subject to death; for it was proper to assure the disciples that he did not yield through weakness, lest they should think less highly of his power. But in this general statement the former is also included, that, in enduring death, he was not compelled by Satan. Hence we infer, that he was substituted in our room, when he submitted to death. (74) This is the literal rendering of καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδὲν and corresponds to other modern versions; as, for example, the German, und hat nichts an mir ; though Wolffus quotes a marginal reading of a German translation, an mir wird er nicht nichts unden , — he will find nothing in me . The latter agrees with a Greek reading καὶ ἐν ἐμοὶ οὐχ εὑρήσει οὐδὲν and will find nothing in me ; and. with another reading καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδὲν εὑρεῖν , and hath nothing to find in me . — Ed return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-14-30

Source

이 후로는 내가 너희에게 말을 많이 하지 아니하리니 이 세상의 임금이 오겠음이라.

이 말씀으로 그분은 제자들의 주의를 자신에게 고정시키고, 교리를 더 깊이 마음에 새기게 하려 하셨다. 풍성함은 일반적으로 욕구를 없애고, 소유하지 않은 것을 더 열심히 원하며, 곧 빼앗길 것을 더 즐긴다. 따라서 그들이 그분의 가르침을 더 욕구하게 하려고 곧 떠나실 것을 알리신다. "이 세상의 임금이 오겠음이라." 그분은 죽으실 것이며 죽음의 시간이 다가왔다고 직접 말씀하실 수도 있었다. 그러나 그들의 마음이 미리 굳건해지도록 완곡한 표현을 쓰신다. 그처럼 끔찍하고 혐오스러운 죽음으로 당황하지 않도록. 십자가에 달리신 분을 믿는 것은 지옥에서 생명을 찾는 것이 아닌가? 먼저 그 능력이 사탄에게 주어질 것이라 하시고, 다음으로 그분이 강요에 의해서가 아니라 아버지께 순종하기 위해 가신다고 하신다. 마귀가 이 세상의 임금이라 불리는 것은, 하나님과 분리된 왕국을 가지기 때문이 아니라(마니교도들이 상상했듯이) 하나님의 허락으로 세상에 대한 폭군적 지배를 행사하기 때문이다. "그가 내 안에서 아무것도 얻을 것이 없느니라." 아담의 죄 때문에 사탄이 죽음의 지배권을 가진다. 따라서 모든 죄의 오염에서 순수하신 그리스도를 그분이 자원하여 복종하지 않으셨다면 손댈 수 없었다. 그러나 이 말씀이 일반적으로 설명되는 것보다 더 넓은 의미를 가진다고 생각한다. "그리스도 안에 죽음에 합당한 것이 없으므로 사탄이 그 안에서 아무것도 찾지 못했다"는 통상적 해석 외에도, 그리스도께서 죽음에 굴복하지 않으셨다는 그분의 신적 능력을 주장하신다.

원주석

31절 카드 ↗

31. But that the world may know. Some think that these words should be read as closely connected with the words, Arise , let us go hence , so as to make the sense complete. Others read the former part of the verse separately, and suppose that it breaks off abruptly. As it makes no great difference in regard to the meaning, I leave it to the reader to give a preference to either of these views. What chiefly deserves our attention is, that the decree of God is here placed in the highest rank; that we may not suppose that Christ was dragged to death by the violence of Satan, in such a manner that anything happened contrary to the purpose of God. It was God who appointed his Son to be the Propitiation, and who determined that the sins of the world should be expiated by his death. In order to accomplish this, he permitted Satan, for a short time, to treat him with scorn; as if he had gained a victory over him. Christ, therefore, does not resist Satan, in order that he may obey the decree of his Father, and may thus offer his obedience as the ransom of our righteousness. Arise, let us go hence. Some think that Christ, after he said these things, changed his place, and that what follows was spoken by him on the road; but as John afterwards adds, that Christ went away with his disciples beyond the brook Kedron, (75) it appears more probable that Christ intended to exhort the disciples to render the same obedience to God, of which they beheld in him so illustrious an example, and not that he led them away at that moment. (75) “ Que Christ s’en alla avec ses disciples outre le torrent de Cedron .” return to ' Top of Page ' John Jhn 13 John Jhn John Jhn 15 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 14". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ john-14.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{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The N

Pericope (part_of)

절 (explains)

bible-text/jhn-14-31

Source

오직 내가 아버지를 사랑하는 것과 아버지께서 명하신 대로 행하는 것을 세상으로 알게 하려 함이니라.

어떤 이들은 이 말씀이 "일어나라 여기서 가자"와 밀접하게 연결되어야 한다고 생각한다. 주로 주목해야 할 것은 하나님의 작정이 여기서 가장 높은 위치에 놓인다는 것이다. 그리스도께서 사탄의 폭력으로 죽음으로 끌려가 하나님의 목적과 반대되는 어떤 일이 일어났다고 생각하지 않도록. 하나님께서 그분의 아들을 화목 제물로 임명하셨고 세상의 죄가 그분의 죽음으로 속죄될 것을 작정하셨다. 이것을 이루기 위해, 사탄이 잠시 동안 그분을 이긴 것처럼 조롱하도록 허용하셨다. 따라서 그리스도께서는 아버지의 작정에 순종하기 위해 사탄에게 저항하지 않으신다. 그리하여 그분의 순종을 우리의 의의 값으로 드리신다.

원주석

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