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주석[칼빈] — 요한복음 3장 · 니고데모와의 대화

요약
칼빈 주석 · 섹션 33개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. Now there was a man of the Pharisees. In the person of Nicodemus the Evangelist now exhibits to our view how vain and fleeting was the faith of those who, having been excited by miracles, suddenly professed to be the disciples of Christ. For since this man was of the order of the Pharisees, and held the rank of a ruler in his nation, he must have been far more excellent than others. The common people, for the most part, are light and unsteady; but who would not have thought that he who had learning and experience was also a wise and prudent man? Yet from Christ’s reply it is evident, that nothing was farther from his design in coming than a desire to learn the first principles of religion. If he who was a ruler among men is less than a child, what ought we to think of the multitude at large? Now though the design of the Evangelist was, to exhibit, as in a mirror, how few there were in Jerusalem who were properly disposed to receive the Gospel, yet, for other reasons, this narrative is highly useful to us; and especially because it instructs us concerning the depraved nature of mankind, what is the proper entrance into the school of Christ, and what must be the commencement of our training to make progress in the heavenly doctrine. For the sum of Christ’s discourse is, that, in order that we may be his true disciples, we must become new men. But, before proceeding farther, we must ascertain from the circumstances which are here detailed by the Evangelist, what were the obstacles which prevented Nicodemus from giving himself unreservedly to Christ. Of the Pharisees . This designation was, no doubt, regarded by his countrymen as honorable to Nicodemus; but it is not for the sake of honor that it is given to him by the Evangelist, who, on the contrary, draws our attention to it as having prevented him from coming freely and cheerfully to Christ. Hence we are reminded that they who occupy a lofty station in the world are, for the most part, entangled by very dangerous snares; nay, we see many of them held so firmly bound, that not even the slightest wish or prayer arises from them towards heaven throughout their whole life. Why they were called Pharisees we have elsewhere explained; (54) for they boasted of being the only expounders of the Law, as if they were in possession, of the marrow and hidden meaning of Scripture; and for that reason they called themselves פרושים ( Perushim .) Though the Essenes led a more austere life, which gained them a high reputation for holiness; yet because, like hermits, they forsook the ordinary life and custom of men, the sect of the Pharisees was on that account held in higher estimation. Besides, the Evangelist mentions not only that Nicodemus was of the order of the Pharisees, but that he was one of the rulers of his nation. (54) Our Author’s views of the etymology of the term are fully stated and examined, Harmony , volume 1 page 281; but it cannot be supposed that this Commentary on the Gospel by John , which appeared in the year 1553, makes reference to the Harmony , which did not appear till 1555. The priority of the date (1548) of the Commentary on the Epistle to the Philippians more naturally sends us to consult that passage, in which Paul says that he was a Pharisee , (3:5.) — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-1

Source

1. **바리새인 중에 니고데모라 하는 사람이 있었다.** 복음서 기자는 니고데모의 인격을 통해, 기적으로 자극받아 갑자기 그리스도의 제자를 자처한 자들의 믿음이 얼마나 공허하고 일시적인지를 보여 준다. 이 사람은 바리새인 중 하나이며 지도자의 지위를 가졌으므로, 다른 이들보다 훨씬 뛰어난 자였음이 분명하다. 일반 백성은 대부분 경솔하고 불안정하다. 그러나 학식과 경험을 가진 자라면 지혜롭고 신중한 사람이라고 생각하지 않겠는가? 그러나 그리스도의 대답에서 보면, 그가 온 목적이 종교의 첫 번째 원리를 배우려는 욕구와는 거리가 멀었음이 명백하다.

그가 백성 사이의 지도자임에도 아이보다 못하다면, 일반 군중에 대해 우리가 무엇을 생각해야 하겠는가? 복음서 기자의 의도는 예루살렘에 복음을 받아들이기에 적절히 준비된 자가 얼마나 적었는지를 거울처럼 보여 주는 것이지만, 이 이야기는 다른 이유들로 인해 우리에게 매우 유익하다. 특히 인간의 타락한 본성, 그리스도의 학교에 들어가는 올바른 입구, 하늘의 교리에서 진보하기 위한 시작이 무엇인지를 가르쳐 주기 때문이다. 그리스도의 담화의 요점은, 우리가 그의 참된 제자가 되기 위해서는 새로운 사람이 되어야 한다는 것이다.

**바리새인 중에서.** 이 명칭은 동포들에게 명예로운 것으로 여겨졌지만, 복음서 기자가 이것을 언급하는 것은 명예를 위해서가 아니라, 오히려 그것이 그가 그리스도에게 자유롭고 기꺼이 나아오는 것을 방해했음을 우리에게 주의시키기 위함이다. 이로써 세상에서 높은 지위를 차지하는 자들은 대부분 매우 위험한 덫에 얽매인다는 것을 배운다. 그들 중 많은 이들이 평생 하늘을 향한 가장 작은 소원이나 기도조차 없이 철저히 묶여 있음을 볼 수 있다.

원주석

2절 카드 ↗

2. He came to Jesus by night. From the circumstance of his coming by night we infer that his timidity was excessive; for his eyes were dazzled, as it were, by the splendor of his own greatness and reputation. (55) Perhaps too he was hindered by shame, for ambitious men think that their reputation is utterly ruined, if they have once descended from the dignity of teachers to the rank of scholars; and he was unquestionably puffed up with a foolish opinion of his knowledge. In short, as he had a high opinion of himself, he was unwilling to lose any part of his elevation. And yet there appears in him some seed of piety; for hearing that a Prophet of God had appeared, he does not despise or spurn the doctrine which has been brought from heaven, and is moved by some desire to obtain it, — a desire which sprung from nothing else than fear and reverence for God. Many are tickled by an idle curiosity to inquire eagerly about any thing that is new, but there is no reason to doubt that it was religious principle and conscientious feeling that excited in Nicodemus the desire to gain a more intimate knowledge of the doctrine of Christ. And although that seed remained long concealed and apparently dead, yet after the death of Christ it yielded fruit, such as no man would ever have expected, ( John 19:39 .) Rabbi, we know. The meaning of these words is, “ Master , we know that thou art come to be a teacher . ” But as learned men, at that time, were generally called Masters , Nicodemus first salutes Christ according to custom, and gives him the ordinary designation, Rabbi , (which means Master, (56) ) and afterwards declares that he was sent by God to perform the office of a Master . And on this principle depends all the authority of the teachers in the Church; for as it is only from the word of God that we must learn wisdom, we ought not to listen to any other persons than those by whose mouth God speaks. And it ought to be observed, that though religion was greatly corrupted and almost destroyed among the Jews, still they always held this principle, that no man was a lawful teacher , unless he had been sent by God . But as there are none who more haughtily and more daringly boast of having been sent by God than the false prophets do, we need discernment in this case for trying the spirits. Accordingly Nicodemus adds: For no man can do the signs which thou doest, unless God be with him. It is evident, he says, that Christ has been sent by God , because God displays his power in him so illustriously, that it cannot be denied that God is with him He takes for granted that God is not accustomed to work but by his ministers, so as to seal the office which he has entrusted to them. And he had good grounds for thinking so, because God always intended that miracles should be seals of his doctrine. Justly therefore does he make God the sole Author of miracles, when he says that no man can do these signs, unless God be with him; for what he says amounts to a declaration that miracles are not performed by the arm of man, but that the power of God reigns, and is illustriously displayed in them. In a word, as miracles have a twofold advantage, to prepare the mind for faith, and, when it has been formed by the word, to confirm it still more, Nicodemus had profited aright in the former part, because by miracles he recognizes Christ as a true prophet of God. Yet his argument appears not to be conclusive; for since the false prophets deceive the ignorant by their impostures as fully as if they had proved by true signs that they are the ministers of God, what difference will there be between truth and falsehood, if faith depends on miracles? Nay, Moses expressly says that God employs this method to try if we love him , ( Deuteronomy 13:3 .) We know also, the warning of Christ, ( Matthew 24:14 ,) and of Paul, ( 2 Thessalonians 2:9 ,) that believers ought to beware of lying signs , by which Anti-Christ dazzles the eyes of many. I answer, God may justly permit this to be done, that those who deserve it may be deceived by the enchantments of Satan. But I say that this does not hinder the elect from perceiving in miracles the power of God, which is to them an undoubted confirmation of true and sound doctrine. Thus, Paul boasts that his apostleship was confirmed by signs , and wonders , and mighty deeds , ( 2 Corinthians 12:12 .) To whatever extent Satan may, like an ape, counterfeit the works of God in the dark, yet when the eyes are opened and the light of spiritual wisdom shines, miracles are a sufficiently powerful attestation of the presence of God, as Nicodemus here declares it to be. (55) “ De sa grandeur et reputation .” (56) “ Qui signific Maistre .” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-2

Source

2. **그가 밤에 예수께 와서.** 밤에 왔다는 상황에서 그의 소심함이 지나쳤음을 알 수 있다. 자신의 위대함과 명성의 화려함에 눈이 부신 것이다. 어쩌면 수치심도 방해가 되었을 것이다. 야심이 많은 사람들은 교사의 존엄한 지위에서 학생의 지위로 내려가면 명성이 완전히 손상된다고 생각하기 때문이다. 그는 분명히 자신의 지식에 대한 어리석은 의견으로 부풀어 있었다.

그러나 그 안에 경건의 씨앗이 나타난다. 하나님의 선지자가 나타났다는 말을 듣고, 하늘로부터 가져온 교리를 멸시하거나 거부하지 않고, 그것을 얻으려는 어떤 욕구에 의해 움직인다. 이 욕구는 하나님에 대한 두려움과 경외에서 나온 것이다. 그의 이 씨앗은 오랫동안 숨겨지고 죽은 것 같았지만, 그리스도의 죽음 이후에 아무도 기대하지 않았을 열매를 맺었다(요 19:39).

**랍비여 우리가 알거니와.** 이 말의 의미는 "선생님, 우리는 당신이 교사로 오셨음을 압니다"이다. 니고데모는 먼저 관습에 따라 '랍비(선생)'로 그리스도에게 인사하고, 그다음 그가 교사의 직무를 수행하도록 하나님이 보내셨음을 선언한다. 이 원리에 교회에서 교사들의 모든 권위가 달려 있다. 우리는 하나님의 말씀에서만 지혜를 배워야 하므로, 하나님이 그 입으로 말씀하시는 분들 외에 다른 이들의 말을 들어서는 안 된다.

**하나님이 함께 하시지 아니하시면 이런 표적을 행할 자가 없음이니이다.** 기적은 하나님이 그것으로 자신의 사역자들에게 맡기신 직무를 확인하기 때문이다. 하나님은 항상 기적이 자신의 교리의 인장이 되도록 의도하셨다. 따라서 기적은 사람의 팔이 아닌 하나님의 능력이 그 안에서 다스리고 빛나게 나타난다는 것이다.

기적에는 이중적인 유익이 있다. 믿음을 위해 마음을 준비시키고, 말씀으로 형성된 후에는 믿음을 더욱 확증한다. 니고데모는 기적으로 그리스도를 하나님의 참 선지자로 인정하는 데서 앞의 유익을 올바로 얻었다.

그러나 그의 주장은 결정적이지 않은 것 같다. 거짓 선지자들도 무지한 자들을 속여 참된 표적으로 하나님의 사역자임을 증명한 것처럼 완전히 할 수 있기 때문이다. 그러나 하나님은 택하신 자들이 기적에서 하나님의 능력을 인식하여, 이것이 참되고 건전한 교리의 의심할 수 없는 확증이 되도록 허용하신다.

원주석

3절 카드 ↗

3. Verily, verily, I say to thee. The word Verily ( ἀμὴν ) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects, he found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light or careless manner. (57) Such, then, is the design of the double affirmation. Though this discourse appears to be far-fetched and almost inappropriate, yet it was with the utmost propriety that Christ opened his discourse in this manner. For as it is useless to sow seed in a field which has not been prepared by the labors of the husbandman, so it is to no purpose to scatter the doctrine of the Gospel, if the mind has not been previously subdued and duly prepared for docility and obedience. Christ saw that the mind of Nicodemus was filled with many thorns, choked by many noxious herbs, so that there was scarcely any room for spiritual doctrine. This exhortation, therefore, resembled a ploughing to purify him, that nothing might prevent him from profiting by the doctrine. Let us, therefore, remember that this was spoken to one individual, in such a manner that the Son of God addresses all of us daily in the same language. For which of us will say that he is so free from sinful affections that he does not need such a purification? If, therefore, we wish to make good and useful progress in the school of Christ, let us learn to begin at this point. Unless a man be born again. That is, So long as thou art destitute of that which is of the highest importance in the kingdom of God, I care little about your calling me Master ; for the first entrance into the kingdom of God is, to become a new man. But as this is a remarkable passage, it will be proper to survey every part of it minutely. To SEE the kingdom of God is of the same meaning as to enter into the kingdom of God , as we shall immediately perceive from the context. But they are mistaken who suppose that the kingdom of God means Heaven ; for it rather means the spiritual life, which is begun by faith in this world, and gradually increases every day according to the continued progress of faith. So the meaning is, that no man can be truly united to the Church, so as to be reckoned among the children of God, until he has been previously renewed. This expression shows briefly what is the beginning of Christianity, and at the same time teaches us, that we are born exiles and utterly alienated from the kingdom of God , and that there is a perpetual state of variance between God and us, until he makes us altogether different by our being born again ; for the statement is general, and comprehends the whole human race. If Christ had said to one person, or to a few individuals, that they could not enter into heaven , unless they had been previously born again , we might have supposed that it was only certain characters that were pointed out, but he speaks of all without exception; for the language is unlimited, and is of the same import with such universal terms as these: Whosoever shall not be born again cannot enter into the kingdom of God By the phrase born again is expressed not the correction of one part, but the renovation of the whole nature. Hence it follows, that there is nothing in us that is not sinful; for if reformation is necessary in the whole and in each part, corruption must have been spread throughout. On this point we shall soon have occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has improperly translated the adverb ἄνωθεν , from above, and renders the clause thus: unless a man be born from above. The Greek word, I own, is ambiguous; but we know that Christ conversed with Nicodemus in the Hebrew language. There would then have been no room for the ambiguity which occasioned the mistake of Nicodemus and led him into childish scruples about a second birth of the flesh. He therefore understood Christ to have said nothing else than that a man must be born again, before he is admitted into the kingdom of God. (57) “ L’oyant seulement comme en pensant ailleurs, et sans en tenir grand conte :” — “merely listening to it as if he were thinking of something else, and without caring much about it.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-3

Source

3. **진실로 진실로 네게 이르노니.** '아멘'이 두 번 반복된다. 가장 중요하고 중대한 주제에 대해 말하려 할 때 니고데모의 주의를 깨울 필요가 있었기 때문이다. 이미 가르침을 받을 준비를 갖추지 않으면 복음의 교리를 뿌려도 소용이 없다. 니고데모의 마음에 많은 가시와 해로운 잡초가 가득 차 있어 영적 교리가 들어설 여지가 거의 없었다. 따라서 이 권고는 그를 정화하는 쟁기질과 같았다.

이것이 한 사람에게 한 말이지만, 하나님의 아들은 날마다 같은 말씀으로 우리 모두에게 말씀하신다. 우리 중 누가 그런 정화가 필요 없을 만큼 죄 된 애정으로부터 자유롭다고 말할 수 있겠는가?

**사람이 거듭나지 아니하면.** 즉, 하나님의 나라에서 가장 중요한 것을 갖추지 못하는 한, 나를 선생이라 부르는 것에 별 관심이 없다는 것이다. 하나님의 나라로 들어가는 첫 번째 입구는 새 사람이 되는 것이다.

'하나님의 나라를 보는 것'은 문맥에서 바로 알 수 있듯이 '하나님의 나라로 들어가는 것'과 같은 의미다. 그러나 하나님의 나라가 천국을 의미한다고 생각하는 이들은 잘못이다. 오히려 이 세상에서 믿음으로 시작하여 믿음이 계속 성장함에 따라 날마다 더 커지는 영적 생명을 의미한다. 따라서 그 의미는, 먼저 거듭나지 않으면 아무도 교회와 참으로 연합하여 하나님의 자녀 중에 헤아려질 수 없다는 것이다.

이 표현은 간략하게 그리스도교의 시작이 무엇인지를 보여 주며, 동시에 우리가 하나님의 나라에서 추방된 채 태어났으며 하나님과 우리 사이에 영구적인 불화 상태에 있다가 하나님이 우리를 거듭남으로 완전히 다르게 만들어 주심으로써 그것이 끝난다는 것을 가르친다.

거듭난다는 표현으로는 한 부분의 교정이 아니라 전체 본성의 새롭게 됨이 표현된다. 따라서 우리 안에 죄 되지 않은 것이 없다는 결론이 따라온다.

원주석

4절 카드 ↗

4. How can a man be born when he is old? Though the form of expression which Christ employed was not contained in the Law and the prophets, yet as renewal is frequently mentioned in Scripture, and is one of the first principles of faith, it is evident how imperfectly skilled the Scribes at that time were in the reading of the Scriptures. It certainly was not one man only who was to blame for not knowing what was meant by the grace of regeneration; but as almost all devoted their attention to useless subtleties, what was of chief importance in the doctrine of piety was disregarded. Popery exhibits to us, at the present day, an instance of the same kind in her Theologians. For while they weary out their whole life with profound speculations, as to all that strictly relates to the worship of God, to the confident hope of our salvation, or to the exercises of religion, they know no more on these subjects than a cobbler or a cowherd knows about the course of the stars; and, what is more, taking delight in foreign mysteries, they openly despise the true doctrine of Scripture as unworthy of the elevated rank which belongs to them as teachers. We need not wonder, therefore, to find here that Nicodemus stumbles at a straw; for it is a just vengeance of God, that they who think themselves the highest and most excellent teachers, and in whose estimation the ordinary simplicity of doctrine is vile and despicable, stand amazed at small matters. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-4

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4. **사람이 늙으면 어떻게 날 수 있사옵나이까?** 그리스도가 사용한 표현 방식이 율법과 선지자들에 담겨 있지 않았더라도, 성경에서 새롭게 됨이 자주 언급되고 믿음의 첫 번째 원리 중 하나이므로, 그 당시 서기관들이 성경 읽기에 얼마나 미숙했는지를 보여 준다. 분명히 거듭남의 은혜가 무엇을 의미하는지 알지 못한 것은 한 사람만의 잘못이 아니었다. 거의 모든 이들이 쓸모없는 미세한 문제들에 주의를 기울여, 경건 교리에서 가장 중요한 것이 무시되었기 때문이다.

교황권 신학자들도 오늘날 같은 종류를 우리에게 보여 준다. 그들은 깊은 사색으로 평생을 지치게 하면서도, 하나님의 예배, 구원의 확실한 소망, 종교의 실천에 관한 것은 구두 수선공이나 소치기보다 더 알지 못한다.

원주석

5절 카드 ↗

5. Unless a man be born of water. This passage has been explained in various ways. Some have thought that the two parts of regeneration are distinctly pointed out, and that by the word Water is denoted the renunciation of the old man, while by the Spirit they have understood the new life. Others think that there is an implied contrast, as if Christ intended to contrast Water and Spirit , which are pure and liquid elements, with the earthly and gross nature of man. Thus they view the language as allegorical, and suppose Christ to have taught that we ought to lay aside the heavy and ponderous mass of the flesh, and to become like water and air , that we may move upwards, or, at least, may not be so much weighed down to the earth. But both opinions appear to me to be at variance with the meaning of Christ. Chrysostom , with whom the greater part of expounders agree, makes the word Water refer to baptism. The meaning would then be, that by baptism we enter into the kingdom of God, because in baptism we are regenerated by the Spirit of God. Hence arose the belief of the absolute necessity of baptism, in order to the hope of eternal life. But though we were to admit that Christ here speaks of baptism, yet we ought not to press his words so closely as to imagine that he confines salvation to the outward sign; but, on the contrary, he connects the Water with the Spirit , because under that visible symbol he attests and seals that newness of life which God alone produces in us by his Spirit. It is true that, by neglecting baptism, we are excluded from salvation; and in this sense I acknowledge that it is necessary; but it is absurd to speak of the hope of salvation as confined to the sign. So far as relates to this passage, I cannot bring myself to believe that Christ speaks of baptism; for it would have been inappropriate. We must always keep in remembrance the design of Christ, which we have already explained; namely, that he intended to exhort Nicodemus to newness of life, because he was not capable of receiving the Gospel, until he began to be a new man. It is, therefore, a simple statement, that we must be born again, in order that we may be the children of God, and that the Holy Spirit is the Author of this second birth. For while Nicodemus was dreaming of the regeneration ( παλιγγενεσία ) or transmigration taught by Pythagoras, who imagined that souls, after the death of their bodies, passed into other bodies, (58) Christ, in order to cure him of this error, added, by way of explanation, that it is not in a natural way that men are born a second time , and that it is not necessary for them to be clothed with a new body, but that they are born when they are renewed in mind and heart by the grace of the Spirit. Accordingly, he employed the words Spirit and water to mean the same thing, and this ought not to be regarded as a harsh or forced interpretation; for it is a frequent and common way of speaking in Scripture, when the Spirit is mentioned, to add the word Water or Fire , expressing his power. We sometimes meet with the statement, that it is Christ who baptizeth with the Holy Ghost and with fire , ( Matthew 3:11 ; Luke 3:16 ,) where fire means nothing different from the Spirit, but only shows what is his efficacy in us. As to the word water being placed first, it is of little consequence; or rather, this mode of speaking flows more naturally than the other, because the metaphor is followed by a plain and direct statement, as if Christ had said that no man is a son of God until he has been renewed by water , and that this water is the Spirit who cleanseth us anew and who, by spreading his energy over us, imparts to us the rigor of the heavenly life, though by nature we are utterly dry. And most properly does Christ, in order to reprove Nicodemus for his ignorance, employ a form of expression which is common in Scripture; for Nicodemus ought at length to have acknowledged, that what Christ had said was taken from the ordinary doctrine of the Prophets. By water , therefore, is meant nothing more than the inward purification and invigoration which is produced by the Holy Spirit . Besides, it is not unusual to employ the word and instead of that is , when the latter clause is intended to explain the former. And the view which I have taken is supported by what follows; for when Christ immediately proceeds to assign the reason why we must be born again , without mentioning the water , he shows that the newness of life which he requires is produced by the Spirit alone; whence it follows, that water must not be separated from the Spirit (58) “ Qui imaginoit que los ames apres la mort de leurs corps cntroyent dedans des autres corps .” return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **사람이 물과 성령으로 나지 아니하면.** 이 구절은 다양하게 해석되어 왔다. 일부는 거듭남의 두 부분이 구별되어 가리켜진다고 생각한다. '물'은 옛 사람의 포기를, '성령'은 새 생명을 나타낸다는 것이다. 다른 이들은 암묵적인 대조가 있어, 그리스도가 맑고 액체인 원소인 물과 성령을 사람의 세상적이고 거친 본성과 대조하려 했다고 생각한다. 크리소스토무스는 '물'을 세례를 가리키는 것으로 본다.

그러나 이 모든 의견이 그리스도의 뜻에서 벗어난 것 같다. '물과 성령으로'라는 말은 사실 같은 것을 의미하며, 이것을 가혹하거나 억지스러운 해석으로 보아서는 안 된다. 성령이 언급될 때 물이나 불을 더하는 것은 성경에서 빈번하고 일반적인 표현 방식이기 때문이다.

그리스도가 니고데모에게 거듭남의 신비를 가르치는 목적을 항상 염두에 두어야 한다. 따라서 단순한 진술은 우리가 하나님의 자녀가 되기 위해 거듭나야 하며, 성령이 이 두 번째 출생의 저자라는 것이다. 니고데모가 피타고라스가 가르친 것처럼 영혼이 죽음 이후 다른 몸으로 들어가는 재생(παλιγγενεσία)을 꿈꾸고 있었으므로, 그리스도는 이 오류를 고치기 위해 설명을 더했다. 사람이 두 번째로 자연적 방식으로 태어나는 것이 아니라, 성령의 은혜로 마음과 심령이 새롭게 됨으로 태어난다는 것이다.

따라서 '물'은 성령의 내적 정화와 소생을 의미한다. 성령이 우리 위에 에너지를 펼쳐 하늘의 삶의 활력을 우리에게 주신다.

원주석

6절 카드 ↗

6. That which is born of the flesh. By reasoning from contraries, he argues that the kingdom of God is shut against us, unless an entrance be opened to us by a new birth , ( παλιγγενεσία ) For he takes for granted, that we cannot enter into the kingdom of God unless we are spiritual. But we bring nothing from the womb but a carnal nature. Therefore it follows, that we are naturally banished from the kingdom of God, and, having been deprived of the heavenly life, remain under the yoke of death. Besides, when Christ argues here, that men must be born again , because they are only flesh , he undoubtedly comprehends all mankind under the term flesh . By the flesh , therefore, is meant in this place not the body, but the soul also, and consequently every part of it. When the Popish divines restrict the word to that part which they call sensual, they do so in utter ignorance of its meaning; (59) for Christ must in that case have used an inconclusive argument, that we need a second birth, because part of us is corrupt. But if the flesh is contrasted with the Spirit , as a corrupt thing is contrasted with what is uncorrupted, a crooked thing with what is straight, a polluted thing with what is holy, a contaminated thing with what is pure, we may readily conclude that the whole nature of man is condemned by a single word. Christ therefore declares that our understanding and reason is corrupted, because it is carnal, and that all the affections of the heart are wicked and reprobate, because they too are carnal. But here it may be objected, that since the soul is not begotten by human generation, we are not born of the flesh , as to the chief part of our nature. This led many persons to imagine that not only our bodies, but our souls also, descend to us from our parents; for they thought it absurd that original sin, which has its peculiar habitation in the soul, should be conveyed from one man to all his posterity, unless all our souls proceeded from his soul as their source. And certainly, at first sight, the words of Christ appear to convey the idea, that we are flesh , because we are born of flesh . I answer, so far as relates to the words of Christ, they mean nothing else than that we are all carnal when we are born; and that as we come into this world mortal men, our nature relishes nothing but what is flesh . He simply distinguishes here between nature and the supernatural gift; for the corruption of all mankind in the person of Adam alone did not proceed from generation, but from the appointment of God, who in one man had adorned us all, and who has in him also deprived us of his gifts. Instead of saying, therefore, that each of us draws vice and corruption from his parents, it would be more correct to say that we are all alike corrupted in Adam alone, because immediately after his revolt God took away from human nature what He had bestowed upon it. Here another question arises; for it is certain that in this degenerate and corrupted nature some remnant of the gifts of God still lingers; and hence it follows that we are not in every respect corrupted. The reply is easy. The gifts which God hath left to us since the fall, if they are judged by themselves, are indeed worthy of praise; but as the contagion of wickedness is spread through every part, there will be found in us nothing that is pure and free from every defilement. That we naturally possess some knowledge of God, that some distinction between good and evil is engraven on our conscience, that our faculties are sufficient for the maintenance of the present life, that — in short — we are in so many ways superior to the brute beasts, that is excellent in itself, so far as it proceeds from God; but in us all these things are completely polluted, in the same manner as the wine which has been wholly infected and corrupted by the offensive taste of the vessel loses the pleasantness of its good flavor, and acquires a bitter and pernicious taste. For such knowledge of God as now remains in men is nothing else than a frightful source of idolatry and of all superstitions; the judgment exercised in choosing and distinguishing things is partly blind and foolish, partly imperfect and confused; all the industry that we possess flows into vanity and trifles; and the will itself, with furious impetuosity, rushes headlong to what is evil. Thus in the whole of our nature there remains not a drop of uprightness. Hence it is evident that we must be formed by the second birth, that we may be fitted for the kingdom of God; and the meaning of Christ’s words is, that as a man is born only carnal from the womb of his mother; he must be formed anew by the Spirit , that he may begin to be spiritual. The word Spirit is used here in two senses, namely, for grace, and the effect of grace. For in the first place, Christ informs us that the Spirit of God is the only Author of a pure and upright nature, and afterwards he states, that we are spiritual , because we have been renewed by his power. (59) “ Monstrent bien qu’ils n’en entendent rien .” return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **육으로 난 것은 육이요.** 반대로부터 논증하여, 새 탄생으로 우리에게 입구가 열리지 않으면 하나님의 나라가 우리에게 닫혀 있음을 주장한다. 하나님의 나라로 들어가기 위해서는 영적이어야 함을 전제로 한다. 그러나 우리는 모태에서 육신적 본성 외에 아무것도 가져오지 않는다. 따라서 우리는 자연적으로 하나님의 나라에서 추방되어, 하늘의 생명을 빼앗긴 채 죽음의 멍에 아래 남아 있다.

그리스도가 사람들이 오직 육신뿐이기 때문에 거듭나야 한다고 주장할 때, 의심할 여지 없이 '육신'이라는 단어 아래 모든 인류를 포함한다. 따라서 '육신'은 여기서 몸만이 아니라 영혼도, 즉 그 모든 부분을 포함한다. 교황권 신학자들이 이 단어를 감각적이라고 부르는 부분으로 제한하는 것은 완전히 무지에서 비롯된 것이다.

그리스도는 여기서 우리의 이해와 이성이 육신적이기 때문에 타락했고, 마음의 모든 감정이 육신적이기 때문에 사악하고 버림받았음을 선언한다. 단 하나의 단어로 사람의 온 본성이 정죄된다.

타락 이후 하나님의 은사의 일부가 여전히 남아 있으므로, 우리가 모든 점에서 타락한 것이 아니라는 반론이 생긴다. 그 대답은 쉽다. 하나님이 우리에게 남겨 주신 은사들은, 그 자체로 판단하면 칭찬받을 만하다. 그러나 사악함의 전염이 모든 부분에 퍼져 있으므로, 우리 안에 순수하고 모든 오염으로부터 자유로운 것은 없다. 하나님에 대한 자연적 지식, 양심에 새겨진 선악의 구별, 현재 삶을 유지하기에 충분한 능력—이것들은 하나님에게서 나온 것으로 그 자체로는 탁월하다. 그러나 우리 안에서 이것들은 완전히 오염되어 있다. 마치 통의 불쾌한 맛에 완전히 감염되고 오염된 포도주가 좋은 맛의 유쾌함을 잃고 쓰고 해로운 맛을 얻는 것처럼.

따라서 우리가 하나님의 나라에 적합해지려면 두 번째 탄생으로 형성되어야 한다. 그리스도의 말씀의 의미는, 어머니의 자궁에서 오직 육신적으로만 태어나므로, 성령적이기 시작하도록 성령으로 새롭게 형성되어야 한다는 것이다.

원주석

7절 카드 ↗

7. Wonder not. This passage has been tortured by commentators in various ways. Some think that Christ reproves the gross ignorance of Nicodemus and other persons of the same class, by saying that it is not wonderful , if they do not comprehend that heavenly mystery of regeneration, since even in the order of nature they do not perceive the reason of those things which fall under the cognizance of the senses. Others contrive a meaning which, though ingenious, is too much forced: that, “as the wind blows freely, so by the regeneration of the Spirit we are set at liberty, and, having been freed from the yoke of sin, run voluntarily to God. Equally removed from Christ’s meaning is the exposition given by Augustine, that the Spirit of God exerts his power according to his own pleasure. A better view is given by Chrysostom and Cyril, who say that the comparison is taken from the wind, and apply it thus to the present passage: though its power be felt, we know not its source and cause.” While I do not differ greatly from their opinion, I shall endeavor to explain the meaning of Christ with greater clearness and certainty. I hold by this principle, that Christ borrows a comparison from the order of nature. Nicodemus reckoned that what he had heard about regeneration and a new life was incredible, because the manner of this regeneration exceeded his capacity. To prevent him from entertaining any scruple of this sort, Christ shows that even in the bodily life there is displayed an amazing power of God, the reason of which is concealed. For all draw from the air their vital breath; we perceive the agitation of the air, but know not whence it comes to us or whither it departs . If in this frail and transitory life God acts so powerfully that we are constrained to admire his power, what folly is it to attempt to measure by the perception of our own mind his secret work in the heavenly and supernatural life, so as to believe no more than what we see? Thus Paul, when he breaks out into indignation against those who reject the doctrine of the resurrection, on the ground of its being impossible that the body which is now subject to putrefaction, after having been reduced to dust and to nothing, should be clothed with a blessed immortality, reproaches them for stupidity in not considering that a similar display of the power of God may be seen in a grain of wheat ; for the seed does not spring until it; has been putrefied, ( 1 Corinthians 15:36 .) This is the astonishing wisdom of which David exclaims, O Lord, how manifold are thy works! in wisdom hast thou made them all, ( Psalms 104:24 ) They are therefore excessively stupid who, having been warned by the common order of nature, do not rise higher, so as to acknowledge that the hand of God is far more powerful in the spiritual kingdom of Christ. When Christ says to Nicodemus that he ought not to wonder, we must not understand it in such a manner as if he intended that we should despise a work of God, which is so illustrious, and which is worthy of the highest admiration; but he means that we ought not to wonder with that kind of admiration which hinders our faith. For many reject as fabulous what they think too lofty and difficult. In a word, let us not doubt that by the Spirit of God we are formed again and made new men, though his manner of doing this be concealed from us. return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **내가 네게 거듭나야 하겠다 하는 말을 놀랍게 여기지 말라.** 이 구절에 대해 주석가들은 다양하게 해석해 왔다. 나는 그리스도가 자연의 질서에서 비교를 빌려온다는 원리를 고수한다. 니고데모는 거듭남과 새 생명에 대해 들은 것이 믿을 수 없다고 여겼다. 이 거듭남의 방식이 그의 능력을 초과했기 때문이다. 이런 어떤 의혹도 품지 않게 하기 위해, 그리스도는 육체적 생명에서도 하나님의 놀라운 능력이 나타나는데, 그 이유는 감추어져 있음을 보여 준다.

모든 이가 공기에서 호흡하는 생기를 끌어온다. 우리는 공기의 움직임을 인식하지만, 그것이 어디서 우리에게 오고 어디로 가는지 알지 못한다. 이 연약하고 덧없는 삶에서도 하나님이 그의 능력을 찬탄하지 않을 수 없을 만큼 강력하게 행하신다면, 천상적이고 초자연적인 생명에서 그의 비밀스러운 일을 자신의 마음의 인식으로 측정하려는 것이 얼마나 어리석은 일인가?

그리스도가 니고데모에게 놀라지 말라고 할 때, 이것을 하나님의 그토록 빛나는 일을 경멸해야 한다고 의도한 것으로 이해해서는 안 된다. 그는 믿음을 방해하는 그런 종류의 경이로움을 가지지 말아야 한다고 의미한다. 간단히 말해, 그 방식이 감추어져 있더라도 하나님의 성령으로 우리가 다시 형성되어 새 사람이 된다는 것을 의심하지 말자.

원주석

8절 카드 ↗

8. The wind bloweth where it pleaseth. Not that, strictly speaking, there is will in the blowing , but because the agitation is free, and uncertain, and variable; for the air is carried sometimes in one direction and sometimes in another. How this applies to the case in hand; for if it flowed in a uniform motion like water, it would be less miraculous. So is every one that is born of the Spirit. Christ means that the movement and operation of the Spirit of God is not less perceptible in the renewal of man than the motion of the air in this earthly and outward life, but that the manner of it is concealed; and that, therefore, we are ungrateful and malicious, if we do not adore the inconceivable power of God in the heavenly life, of which we behold so striking an exhibition in this world, and if we ascribe to him less in restoring the salvation of our soul than in upholding the bodily frame. The application will be somewhat more evident, if you turn the sentence in this manner: Such is the power and efficacy of the Holy Spirit in the renewed man return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **바람이 임의로 불매.** 엄밀히 말하면 부는 데 의지가 있는 것이 아니다. 그러나 그 움직임이 자유롭고, 불확실하며, 변화가 많기 때문이다. 공기는 때로 한 방향으로, 때로 다른 방향으로 운반된다. 이것이 현재 사건에 어떻게 적용되는지 보라. 물처럼 균일한 운동으로 흐른다면 그다지 기적적이지 않을 것이다.

**성령으로 난 사람도 다 그러하니라.** 그리스도의 뜻은, 하나님의 성령의 움직임과 활동이 인간의 새롭게 됨에서 이 세상적이고 외적인 삶에서 공기의 움직임보다 덜 인식되지 않지만, 그 방식은 감추어져 있다는 것이다. 따라서 하늘의 삶에서 우리가 이 세상에서 이토록 놀라운 나타남을 보는 하나님의 이해할 수 없는 능력을 찬탄하지 않는다면, 그것은 감사하지 않는 악의다.

원주석

9절 카드 ↗

9. How can these things be? We see what is the chief obstacle in the way of Nicodemus. Every thing that he hears appears monstrous, because he does not understand the manner of it; so that there is no greater obstacle to us than our own pride; that is, we always wish to be wise beyond what is proper, and therefore we reject with diabolical pride every thing that is not explained to our reason; as if it were proper to limit the infinite power of God to our poor capacity. We are, indeed, permitted, to a certain extent, to inquire into the manner and reason of the works of God, provided that we do so with sobriety and reverence; but Nicodemus rejects it as a fable, on this ground, that he does not believe it to be possible. On this subject we shall treat more fully under the Sixth Chapter. return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **어찌 이런 일이 있을 수 있나이까?** 니고데모의 주된 장애물이 무엇인지 알 수 있다. 그가 듣는 모든 것이 괴물처럼 보이는 것은, 그것의 방식을 이해하지 못하기 때문이다. 우리 자신의 교만보다 더 큰 장애물은 없다. 즉, 우리는 항상 적절한 것 이상으로 현명하고자 하며, 따라서 우리의 이성에 설명되지 않는 것은 무엇이든 악마적 교만으로 거부한다. 마치 하나님의 무한한 능력을 우리의 빈약한 능력에 제한하는 것이 적절한 것처럼 말이다.

원주석

10절 카드 ↗

10. Thou art a teacher of Israel. As Christ sees that he is spending his time and pains to no purpose in teaching so proud a man, he begins to reprove him sharply. And certainly such persons will never make any progress, until the wicked confidence, with which they are puffed up, be removed. This is, very properly, placed first in order; for in the very matter in which he chiefly plumes himself on his acuteness and sagacity, Christ censures his ignorance. He thought, that not to admit a thing to be possible would be considered a proof of gravity and intelligence, because that man is accounted. foolishly credulous who assents to what is told him by another, before he has fully inquired into the reason. But still Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule by more than childish hesitation about the first principles. Such hesitation, certainly, is base and shameful. For what religion have we, what knowledge of God, what rule of living well, what hope of eternal life, if we do not believe that man is renewed by the Spirit of God? There is an emphasis, therefore, in the word these ; for since Scripture frequently repeats this part of doctrine, it ought not to be unknown even to the lowest class of beginners. It is utterly beyond endurance that any man should be ignorant and unskilled in it, who professes to be a teacher in the Church of God. return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **너는 이스라엘의 선생으로서.** 그리스도는 그처럼 교만한 사람을 가르치는 데 시간과 수고를 헛되이 쓰고 있음을 보고, 그를 날카롭게 책망하기 시작한다. 그들이 부풀어 있는 사악한 확신이 제거되기 전까지는 그런 사람들이 결코 진보하지 않을 것이다. 가장 예리함과 명민함을 자랑하는 바로 그 문제에서 그리스도가 그의 무지를 꾸짖는다.

어떤 것이 가능하다는 것을 인정하지 않는 것이 중대함과 지성의 증거로 여겨질 것이라고 그는 생각했다. 그러나 니고데모는 교수 같은 거만함으로 첫 번째 원리들에 대해 어린아이보다 더한 망설임을 드러냄으로써 조소를 받는다. 하나님의 성령으로 사람이 새롭게 된다는 것을 믿지 않는다면, 우리에게 어떤 종교, 하나님에 대한 어떤 지식, 바른 삶의 어떤 규범, 영원한 삶의 어떤 소망이 있겠는가?

원주석

11절 카드 ↗

11. We speak what we know. Some refer this to Christ and John the Baptist; others say that the plural number is used instead of the singular. For my own part, I have no doubt that Christ mentions himself in connection with all the prophets of God, and speaks generally in the person of all. Philosophers and other vain-glorious teachers frequently bring forward trifles which they have themselves invented; but Christ claims it as peculiar to himself and all the servants of God, that they deliver no doctrine but what is certain. For God does not send ministers to prattle about things that are unknown or doubtful, but trains them in his school, that what they have learned from himself they may afterwards deliver to others. Again, as Christ, by this testimony, recommends to us the certainty of his doctrine, so he enjoins on all his ministers a law of modesty, not to put forward their own dreams or conjectures — not to preach human inventions, which have no solidity in theme but to render a faithful and pure testimony to God. Let every man, therefore, see what the Lord has revealed to him, that no man may go beyond the bounds of his faith; and, lastly, that no man may allow himself to speak any thing but what he has heard from the Lord. It ought to be observed, likewise, that Christ here confirms his doctrine by an oath, that it may have full authority over us. You receive not our testimony. This is added, that the Gospel may lose nothing on account of the ingratitude of men. For since few persons are to be found who exercise faith in the truth of God, and since the truth is everywhere rejected by the world, we ought to defend it against contempt, that its majesty may not be held in less estimation, because the whole world despises it, and obscures it by impiety. Now though the meaning of the words be simple and one, still we must draw from this passage a twofold doctrine. The first is, that our faith in the Gospel may not be weakened, if it have few disciples on the earth; as if Christ had said, Though you do not receive my doctrine, it remains nevertheless certain and durable; for the unbelief of men will never prevent God from remaining always true. The other is, that they who, in the present day, disbelieve the Gospel, will not escape with impunity, since the truth of God is holy and sacred. We ought to be fortified with this shield, that we may persevere in obedience to the Gospel in opposition to the obstinacy of men. True indeed, we must hold by this principle, that our faith be founded on God. But when we have God as our security, we ought, like persons elevated above the heavens, boldly to tread the whole world under our feet, or regard it with lofty disdain, rather than allow the unbelief of any persons whatever to fill us with alarm. As to the complaint which Christ makes, that his testimony is not received, we learn from it, that the word of God has, in all ages, been distinguished by this peculiar feature, that they who believed it were few; for the expression — you receive not — belongs to the greater number, and almost to the whole body of the people. There is no reason, therefore, that we should now be discouraged, if the number of those who believe be small. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/jhn-3-11

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11. **우리는 아는 것을 말하고.** 일부는 이것을 그리스도와 세례 요한을 가리킨다고 본다. 다른 이들은 복수가 단수 대신 사용되었다고 말한다. 나는 그리스도가 하나님의 모든 선지자들과 함께 자신을 언급하며, 일반적으로 그들 모두의 인격으로 말한다는 것을 의심하지 않는다. 철학자들과 다른 허영심 많은 교사들은 자신이 발명한 하찮은 것들을 자주 내세운다. 그러나 그리스도는 이것을 자신과 하나님의 모든 종들에게만 고유한 것으로 주장한다. 그들이 확실하지 않거나 의심스러운 것에 대해 교리를 전달하지 않는다는 것이다. 하나님은 알려지지 않거나 의심스러운 것에 대해 수다를 떨도록 사역자들을 보내시지 않고, 자신의 학교에서 그들을 훈련시켜 하나님으로부터 배운 것을 나중에 다른 이들에게 전달하게 하신다.

**너희가 우리의 증언을 받지 아니하는도다.** 이것은 사람들의 배은망덕으로 인해 복음이 아무것도 잃지 않도록 덧붙여진 것이다. 진리를 믿는 자들이 적고 진리가 어디서나 세상에 의해 거부되기 때문에, 그 위엄이 온 세상이 멸시하고 불경으로 가려도 덜 평가받지 않도록 그것을 경멸로부터 옹호해야 한다.

이 구절에서 이중적인 교훈을 끌어낼 수 있다. 첫째, 복음이 세상에서 제자가 적다고 해서 우리의 믿음이 약해지지 않도록. 마치 그리스도가 "비록 당신이 내 교리를 받지 않아도, 그것은 여전히 확실하고 영구하다"고 말씀하시는 것처럼. 둘째, 오늘날 복음을 믿지 않는 자들은 하나님의 진리가 거룩하고 신성하므로 처벌받지 않고 넘어가지 않을 것이다.

원주석

12절 카드 ↗

12. If I have told you earthly things. Christ concludes that it ought to be laid to the charge of Nicodemus and others, if they do not make progress in the doctrine of the Gospel; for he shows that the blame does not lie with him, that all are not properly instructed, since he comes down even to the earth , that he may raise us to heaven . It is too common a fault that men desire to be taught in an ingenious and witty style. Hence, the greater part of men are so delighted with lofty and abstruse speculations. Hence, too, many hold the Gospel in less estimation, because they do not find in it high-sounding words to fill their ears, and on this account do not deign to bestow their attention on a doctrine so low and mean. But it shows an extraordinary degree of wickedness, that we yield less reverence to God speaking to us, because he condescends to our ignorance; and, therefore, when God prattles to us in Scripture in a rough and popular style, let us know that this is done on account of the love which he bears to us. (60) Whoever exclaims that he is offended by such meanness of language, or pleads it as an excuse for not subjecting himself to the word of God, speaks falsely; for he who cannot endure to embrace God, when he approaches to him, will still less fly to meet him above the clouds. Earthly things. Some explain this to mean the elements of spiritual doctrine; for self-denial may be said to be the commencement of piety. But I rather agree with those who refer it to the form of instruction; for, though the whole of Christ’s discourse was heavenly , yet he spoke in a manner so familiar, that the style itself had some appearance of being earthly . Besides, these words must not be viewed as referring exclusively to a single sermon; for Christ’s ordinary method of teaching — that is, a popular simplicity of style — is here contrasted with the pompous and high-sounding phrases to which ambitious men are too strongly addicted. (60) “ Pour l’amour de nous .” return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/jhn-3-12

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12. **내가 땅의 일을 말하여도 너희가 믿지 아니하거든.** 그리스도는 니고데모와 다른 이들이 복음의 교리에서 진보하지 못한다면 그것이 그들에게 귀책되어야 한다고 결론 짓는다. 그가 우리를 하늘로 올리기 위해 땅까지 내려오시는데도, 모든 이가 적절히 가르침을 받지 못하는 것이 그의 탓이 아님을 보여 준다.

사람들이 재치 있고 기발한 방식으로 가르침을 받기를 원한다는 것은 매우 일반적인 결함이다. 이 때문에 많은 이들이 복음을 덜 소중히 여긴다. 복음을 듣는 능력에 맞는 언어로 하나님이 우리에게 말씀하실 때, 이것은 우리를 향한 그의 사랑 때문임을 알아야 한다.

원주석

13절 카드 ↗

13. No one hath ascended to heaven. He again exhorts Nicodemus not to trust to himself and his own sagacity, because no mortal man can, by his own unaided powers, enter into heaven, but only he who goes thither under the guidance of the Son of God. For to ascend to heaven means here, “to have a pure knowledge of the mysteries of God, and the light of spiritual understanding.” For Christ gives here the same instruction which is given by Paul, when he declares that the sensual man does not comprehend the things which are of God, ( 1 Corinthians 2:16 ;) and, therefore, he excludes from divine things all the acuteness of the human understanding, for it is far below God. But we must attend to the words, that Christ alone, who is heavenly, ascends to heaven , but that the entrance is closed against all others. For, in the former clause, he humbles us, when he excludes the whole world from heaven . Paul enjoins those who are desirous to be wise with God to be fools with themselves, ( 1 Corinthians 3:18 .) There is nothing which we do with greater reluctance. For this purpose we ought to remember, that all our senses fail and give way when we come to God; but, after having shut us out from heaven, Christ quickly proposes a remedy, when he adds, that what was denied to all others is granted to the Son of God. And this too is the reason why he calls himself the Son of man, that we may not doubt that we have an entrance into heaven in common with him who clothed himself with our flesh, that he might make us partakers of all blessings. Since, therefore, he is the Father’s only Counselor, ( Isaiah 9:6 ,) he admits us into those secrets which otherwise would have remained in concealment. Who is in heaven. It may be thought absurd to say that he is in heaven , while he still dwells on the earth. If it be replied, that this is true in regard to his Divine nature, the mode of expression means something else, namely, that while he was man, he was in heaven . It might be said that no mention is here made of any place, but that Christ is only distinguished from others, in regard to his condition, because he is the heir of the kingdom of God, from which the whole human race is banished; but, as it very frequently happens, on account of the unity of the Person of Christ, that what properly belongs to one nature is applied to another, we ought not to seek any other solution. Christ, therefore, who is in heaven , hath clothed himself with our flesh, that, by stretching out his brotherly hand to us, he may raise us to heaven along with him. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/jhn-3-13

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13. **하늘에서 내려온 자 곧 인자 외에는 하늘에 올라간 자가 없느니라.** 그는 다시 니고데모에게 자신과 자신의 명민함을 신뢰하지 말라고 권한다. 어떤 필멸하는 사람도 자신의 힘으로는 하늘로 올라갈 수 없고, 오직 하나님의 아들의 인도 아래 거기에 이르는 자만이 가능하기 때문이다. 여기서 '하늘로 올라간다'는 것은 "하나님의 신비에 대한 순수한 지식과 영적 이해의 빛을 갖는다"를 의미한다.

그리스도는 여기서 바울이 가르치는 것과 같은 가르침을 준다. 육에 속한 사람은 하나님의 일들을 이해하지 못한다(고전 2:16). 따라서 그는 모든 사람의 이해의 예리함을 신적인 것들로부터 배제한다. 이것이 하나님보다 훨씬 아래에 있기 때문이다.

하늘로 올라간 자가 하나도 없다는 첫 번째 절에서, 온 세상을 하늘에서 배제함으로써 우리를 낮추신다. 그런 다음 빠르게 치료책을 제시한다. 모든 다른 이들에게 거부된 것이 하나님의 아들에게는 허락된다는 것이다.

**하늘에 있는 인자.** 그가 아직 지상에 거하면서 하늘에 있다고 말하는 것이 이상하게 보일 수 있다. 그러나 그리스도의 인격의 연합으로 인해, 한 본성에 고유하게 속하는 것이 다른 본성에 적용되는 일이 매우 자주 일어나므로, 다른 해결을 구해서는 안 된다. 따라서 하늘에 계신 그리스도가 우리의 육신을 입으셔서, 그의 형제 같은 손을 우리에게 내밀어 우리를 그와 함께 하늘로 올리신다.

원주석

14절 카드 ↗

14. And as Moses lifted up the serpent. He explains more clearly why he said that it is he alone to whom heaven is opened; namely, that he brings to heaven all who are only willing to follow him as their guide; for he testifies that he will be openly and publicly manifested to all, that he may diffuse his power over men of every class. (62) To be lifted up means to be placed in a lofty and elevated situation, so as to be exhibited to the view of all. This was done by the preaching of the Gospel; for the explanation of it which some give, as referring to the cross, neither agrees with the context nor is applicable to the present subject. The simple meaning of the words therefore is, that, by the preaching of the Gospel, Christ was to be raised on high, like a standard to which the eyes of all would be directed, as Isaiah had foretold, ( Isaiah 2:2 .) As a type of this lifting up , he refers to the brazen serpent , which was erected by Moses, the sight of which was a salutary remedy to those who had been wounded by the deadly bite of serpents. The history of that transaction is well known, and is detailed in Numbers 21:9 . Christ introduces it in this passage, in order to show that he must be placed before the eyes of all by the doctrine of the Gospel, that all who look at him by faith may obtain salvation. Hence it ought to be inferred that Christ is clearly exhibited to us in the Gospel, in order that no man may complain of obscurity; and that this manifestation is common to all, and that faith has its own look, by which it perceives him as present; as Paul tells us that a lively portrait of Christ with his cross is exhibited, when he is truly preached, ( Galatians 3:1 .) The metaphor is not inappropriate or far-fetched. As it was only the outward appearance of a serpent, but contained nothing within that was pestilential or venomous, so Christ clothed himself with the form of sinful flesh, which yet was pure and free from all sin, that he might cure in us the deadly wound of sin. It was not in vain that, when the Jews were wounded by serpents, the Lord formerly prepared this kind of antidote; and it tended to confirm the discourse which Christ delivered. For when he saw that he was despised as a mean and unknown person, he could produce nothing more appropriate than the lifting up of the serpent , to tell them, that they ought not to think it strange, if, contrary to the expectation of men, he were lifted up on high from the very lowest condition, because this had already been shadowed out under the Law by the type of the serpent. A question now arises: Does Christ compare himself to the serpent , because there is some resemblance; or, does he pronounce it to have been a sacrament, as the Manna was? For though the Manna was bodily food, intended for present use, yet Paul testifies that it was a spiritual mystery, ( 1 Corinthians 10:3 .) I am led to think that this was also the case with the brazen serpent, both by this passage, and the fact of its being preserved for the future, until the superstition of the people had converted it into an idol, ( 2 Kings 18:4 .) If any one form a different opinion, I do not debate the point with him. (62) “ Sur toutes manieres de gens .” return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/jhn-3-14

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14. **모세가 광야에서 뱀을 든 것 같이.** 왜 그만이 하늘이 열려 있다고 했는지를 더 명확하게 설명한다. 그는 그를 안내자로 따르기만 원하는 모든 이를 하늘로 데려가기 때문이다. 그는 모든 부류의 사람들에게 자신의 능력을 퍼뜨릴 수 있도록 공개적으로 모든 이에게 나타날 것임을 증언한다. 들려진다는 것은 높고 고귀한 위치에 놓여 모든 이의 시선에 전시된다는 것을 의미한다. 이것은 복음의 전파로 이루어졌다.

그는 복음의 설교로 그리스도가 높은 곳에 세워질 것이라는 표준으로서 이사야가 예언한 것처럼(사 2:2) 모든 이의 눈이 향해질 것임을 의미한다. 이 들림의 예표로서, 그는 모세가 세운 놋뱀을 언급한다. 뱀의 치명적인 물림에 상처 입은 자들에게 그것을 바라보는 것이 구원의 치료제였다(민 21:9). 그리스도는 이것을 도입하여, 모든 이가 그를 믿음으로 바라봄으로써 구원을 얻을 수 있도록 복음의 교리로 모든 이의 눈앞에 놓여야 함을 보여 준다.

비유는 부적절하거나 억지스럽지 않다. 뱀의 외모만 있을 뿐 해독하거나 독이 없었던 것처럼, 그리스도는 죄 있는 육신의 형상을 입으셨지만 모든 죄로부터 순수하고 자유로워서, 우리 안의 죄의 치명적인 상처를 치료하실 수 있었다.

원주석

16절 카드 ↗

16. For God so loved the world. Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish. And this order ought to be carefully observed; for such is the wicked ambition which belongs to our nature, that when the question relates to the origin of our salvation, we quickly form diabolical imaginations about our own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled mercy, which sets aside all merits. And the words of Christ mean nothing else, when he declares the cause to be in the love of God. For if we wish to ascend higher, the Spirit shuts the door by the mouth of Paul, when he informs us that this love was founded on the purpose of his will , ( Ephesians 1:5 .) And, indeed, it is very evident that Christ spoke in this manner, in order to draw away men from the contemplation of themselves to look at the mercy of God alone. Nor does he say that God was moved to deliver us, because he perceived in us something that was worthy of so excellent a blessing, but ascribes the glory of our deliverance entirely to his love. And this is still more clear from what follows; for he adds, that God gave his Son to men, that they may not perish. Hence it follows that, until Christ bestow his aid in rescuing the lost, all are destined to eternal destruction. This is also demonstrated by Paul from a consideration of the time; for he loved us while we were still enemies by sin, ( Romans 5:8 .) And, indeed, where sin reigns, we shall find nothing but the wrath of God, which draws death along with it. It is mercy, therefore, that reconciles us to God, that he may likewise restore us to life. This mode of expression, however, may appear to be at variance with many passages of Scripture, which lay in Christ the first foundation of the love of God to us, and show that out of him we are hated by God. But we ought to remember — what I have already stated — that the secret love with which the Heavenly Father loved us in himself is higher than all other causes; but that the grace which he wishes to be made known to us, and by which we are excited to the hope of salvation, commences with the reconciliation which was procured through Christ. For since he necessarily hates sin, how shall we believe that we are loved by him, until atonement has been made for those sins on account of which he is justly offended at us? Thus, the love of Christ must intervene for the purpose of reconciling God to us, before we have any experience of his fatherly kindness. But as we are first informed that God, because he loved us, gave his Son to die for us, so it is immediately added, that it is Christ alone on whom, strictly speaking, faith ought to look. He gave his only-begotten Son, that whosoever believeth on him may not perish. This, he says, is the proper look of faith, to be fixed on Christ, in whom it beholds the breast of God filled with love: this is a firm and enduring support, to rely on the death of Christ as the only pledge of that love. The word only-begotten is emphatic, ( ἐμφατικὸν ) to magnify the fervor of the love of God towards us. For as men are not easily convinced that God loves them, in order to remove all doubt, he has expressly stated that we are so very dear to God that, on our account, he did not even spare his only-begotten Son. Since, therefore, God has most abundantly testified his love towards us, whoever is not satisfied with this testimony, and still remains in doubt, offers a high insult to Christ, as if he had been an ordinary man given up at random to death. But we ought rather to consider that, in proportion to the estimation in which God holds his only-begotten Son , so much the more precious did our salvation appear to him, for the ransom of which he chose that his only-begotten Son should die. To this name Christ has a right, because he is by nature the only Son of God ; and he communicates this honor to us by adoption, when we are engrafted into his body. That whosoever believeth on him may not perish. It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World , which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life. Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we receive Christ such as he is given to us by the Father — that is, as having freed us from the condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his death, he has atoned for our sins, that

Pericope (part_of)

절 (explains)

bible-text/jhn-3-16

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16. **하나님이 세상을 이처럼 사랑하사.** 그리스도는 우리 구원의 첫 번째 원인, 말하자면 근원을 열어 보인다. 어떤 의심도 남지 않도록 하기 위함이다. 하나님의 무상(無償)의 사랑에 이르기 전까지는 우리의 마음이 평안한 쉼을 찾지 못하기 때문이다.

우리 구원의 모든 문제를 그리스도 외에서 구해서는 안 된다. 동시에 그리스도가 어디서 우리에게 오셨는지, 왜 우리의 구원자로 주어지셨는지를 보아야 한다. 두 가지가 우리에게 분명히 진술된다. 그리스도를 믿는 믿음이 모든 이에게 생명을 가져오며, 그리스도가 생명을 가져온 것은 하늘 아버지가 인류를 사랑하시고 그들이 멸망하지 않기를 원하시기 때문이다.

이 순서를 주의 깊게 살펴야 한다. 구원의 기원이 관련될 때 우리는 우리의 공로에 대한 악마적 상상을 빠르게 형성한다. 그러나 성경은 모든 공로를 제쳐 두는 그의 순수하고 혼합되지 않은 자비를 어디서나 높인다.

**독생자를 주셨다.** 단어 '독생자'는 우리를 향한 하나님의 사랑의 열정을 크게 하기 위해 강조적이다. 사람들은 하나님이 자신을 사랑하신다는 것을 쉽게 확신하지 못하므로, 모든 의심을 제거하기 위해 우리가 우리를 위해 그의 독생자조차 아끼지 않으실 만큼 하나님에게 매우 소중하다는 것이 명시적으로 진술되었다.

우리는 하나님이 그의 독생자를 얼마나 귀히 여기시는지에 비례하여, 그 몸값으로 그의 독생자가 죽기를 선택하실 만큼 우리의 구원이 그에게 얼마나 귀했는지를 생각해야 한다. 이 이름은 그리스도가 본성으로 하나님의 유일한 아들이시므로 권리로 갖는다. 그리고 그는 우리가 그의 몸에 접붙임을 받을 때 입양으로 이 영광을 우리와 나눈다.

**멸망하지 않고.** 믿음에 대한 주목할 만한 칭찬으로, 그것이 우리를 영원한 멸망으로부터 해방시킨다는 것이다. 그는 우리가 죽음에 태어난 것처럼 보이지만, 의심할 여지 없는 구원이 그리스도의 믿음으로 우리에게 제공된다는 것을 명시적으로 진술했다.

'믿는 자는 누구든지'라는 보편적 표현도 사용했는데, 이는 모든 이를 차별 없이 생명에 초청하고 불신자들에게서 모든 변명을 제거하기 위함이다. '세상'이라는 단어도 같은 의미다. 비록 세상에서 하나님의 은혜를 받을 자격 있는 것을 찾을 수 없지만, 그는 모든 사람을 예외 없이 그리스도의 믿음으로 초청할 때 온 세상과 화해되신 것을 보여 준다.

반면에, 생명이 보편적으로 그리스도를 믿는 모든 이에게 약속되지만, 그럼에도 믿음이 모든 이에게 공통되지는 않는다는 것을 기억해야 한다. 그리스도는 모든 이에게 알려지고 제시되지만, 하나님이 그를 믿음으로 구하도록 눈을 여신 택하신 자들만이 있다.

원주석

17절 카드 ↗

17. For God sent not his Son into the world to condemn the world. It is a confirmation of the preceding statement; for it was not in vain that God sent his own Son to us. He came not to destroy; and therefore it follows, that it is the peculiar office of the Son of God, that all who believe may obtain salvation by him. There is now no reason why any man should be in a state of hesitation, or of distressing anxiety, as to the manner in which he may escape death, when we believe that it was the purpose of God that Christ should deliver us from it. The word world is again repeated, that no man may think himself wholly excluded, if he only keep the road of faith. The word judge ( πρίνω ) is here put for condemn, as in many other passages. When he declares that he did not come to condemn the world , he thus points out the actual design of his coming; for what need was there that Christ should come to destroy us who were utterly ruined? We ought not, therefore, to look at any thing else in Christ, than that God, out of his boundless goodness chose to extend his aid for saving us who were lost; and whenever our sins press us — whenever Satan would drive us to despair — we ought to hold out this shield, that God is unwilling that we should be overwhelmed with everlasting destruction, because he has appointed his Son to be the salvation of the world When Christ says, in other passages, that he is come to judgment , ( John 9:39 ;) when he is called a stone of offense , ( 1 Peter 2:7 ;) when he is said to be set for the destruction of many , ( Luke 2:34 :) this may be regarded as accidental, or as arising from a different cause; for they who reject the grace offered in him deserve to find him the Judge and Avenger of contempt so unworthy and base. A striking instance of this may be seen in the Gospel; for though it is strictly the power of God for salvation to every one who believeth, ( Romans 1:16 ,) the ingratitude of many causes it to become to them death. Both have been well expressed by Paul, when he boasts of having vengeance at hand, by which he will punish all the adversaries of his doctrine after that the obedience of the godly shall have been fulfilled, ( 2 Corinthians 10:6 ) The meaning amounts to this, that the Gospel is especially, and in the first instance, appointed for believers, that it may be salvation to them; but that afterwards believers will not escape unpunished who, despising the grace of Christ, chose to have him as the Author of death rather than of life. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-17

Source

17. **하나님이 그 아들을 세상에 보내신 것은 세상을 심판하려 하심이 아니요.** 이것은 앞의 진술의 확인이다. 하나님은 헛되이 자신의 아들을 우리에게 보내지 않으셨다. 그는 멸하러 오신 것이 아니다. 따라서 하나님의 아들의 독특한 직무가, 믿는 모든 이가 그를 통해 구원을 얻는 것이라는 결론이 따라온다.

'세상'이라는 단어가 다시 반복된다. 믿음의 길만 지킨다면 어떤 사람도 완전히 배제되었다고 생각하지 않도록 하기 위함이다.

그가 세상을 정죄하러 오신 것이 아니라고 선언할 때, 그의 오심의 실제 목적을 가리킨다. 이미 완전히 멸망한 우리를 멸하기 위해 그리스도가 오실 필요가 무엇이었겠는가? 따라서 우리는 그리스도 안에서 하나님이 무한한 선하심으로 멸망한 우리를 구원하기 위해 도움을 주시기로 선택하셨다는 것 외에 어떤 것도 바라보아서는 안 된다.

그리스도가 다른 구절에서 심판하러 오셨다(요 9:39)고 하고, 걸림돌(벤전 2:7), 많은 이들의 멸망을 위해 세워졌다(눅 2:34)고 할 때, 이것은 우발적이거나 다른 원인에서 비롯된 것으로 볼 수 있다. 그를 통해 제공된 은혜를 거부하는 자들은 마땅히 그를 그처럼 가치 없고 비열한 경멸의 심판자요 복수자로 만나게 된다.

원주석

18절 카드 ↗

18. He who believeth in him is not condemned. When he so frequently and so earnestly repeats, that all believers are beyond danger of death, we may infer from it the great necessity of firm and assured confidence, that the conscience may not be kept perpetually in a state of trembling and alarm. He again declares that, when we have believed , there is no remaining condemnation , which he will afterwards explain more fully in the Fifth Chapter. The present tense — is not condemned — is here used instead of the future tense — shall not be condemned — according to the custom of the Hebrew language; for he means that believers are safe from the fear of condemnation. But he who believeth not is condemned already This means that there is no other remedy by which any human being can escape death; or, in other words, that for all who reject the life given to them in Christ, there remains nothing but death, since life consists in nothing else than in faith. The past tense of the verb, is condemned already , ( ἤδη κέκριται ,) was used by him emphatically, ( ἐμφατικῶς ,) to express more strongly that all unbelievers are utterly ruined. But it ought to be observed that Christ speaks especially of those whose wickedness shall be displayed in open contempt of the Gospel. For though it is true that there never was any other remedy for escaping death than that men should betake themselves to Christ, yet as Christ here speaks of the preaching of the Gospel, which was to be spread throughout the whole world, he directs his discourse against those who deliberately and maliciously extinguish the light which God had kindled. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-18

Source

18. **그를 믿는 자는 심판을 받지 아니하는 것이요.** 그가 믿는 모든 자들이 죽음의 위험 밖에 있다는 것을 이처럼 자주 반복하는 것에서, 양심이 끊임없이 두려움과 경보 상태에 있지 않도록 확고하고 확실한 확신의 큰 필요를 알 수 있다.

**믿지 아니하는 자는 하나님의 독생자의 이름을 믿지 아니하므로 벌써 심판을 받은 것이니라.** 이것은 어떤 인간도 죽음에서 벗어날 다른 치료책이 없다는 것을 의미한다. 그리스도 안에서 주어진 생명을 거부하는 모든 이에게 죽음 외에는 아무것도 남지 않는다. 생명이 믿음 외에 어떤 다른 것으로도 이루어지지 않으므로.

동사의 과거 시제 '벌써 심판을 받은'은 강조적으로 사용되어, 모든 불신자들이 완전히 멸망했음을 더 강하게 표현한다.

원주석

19절 카드 ↗

19. And this is the condemnation He meets the murmurs and complaints, by which wicked men are wont to censure — what they imagine to be the excessive rigour of God, when he acts towards them with greater severity than they expected. All think it harsh that they who do not believe in Christ should be devoted to destruction. That no man may ascribe his condemnation to Christ, he shows that every man ought to impute the blame to himself. The reason is, that unbelief is a testimony of a bad conscience; and hence it is evident that it is their own wickedness which hinders unbelievers from approaching to Christ. Some think that he points out here nothing more than the mark of condemnation ; but, the design of Christ is, to restrain the wickedness of men, that they may not, according to their custom, dispute or argue with God, as if he treated them unjustly, when he punishes unbelief with eternal death. He shows that such a condemnation is just, and is not liable to any reproaches, not only because those men act wickedly, who prefer darkness to light , and refuse the light which is freely offered to them, but because that hatred of the light arises only from a mind that is wicked and conscious of its guilt. A beautiful appearance and lustre of holiness may indeed be found in many, who, after all, oppose the Gospel; but, though they appear to be holier than the angels, there is no room to doubt that they are hypocrites, who reject the doctrine of Christ for no other reason than because they love their lurking-places by which their baseness may be concealed. Since, therefore, hypocrisy alone renders men hateful to God, all are held convicted, because were it not that, blinded by pride, they delight in their crimes, they would readily and willingly receive the doctrine of the Gospel. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-19

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19. **그 정죄는 이것이니.** 그는 악인들이 하나님이 그들에게 예상보다 더 가혹하게 대할 때 과도한 엄격이라고 상상하며 하나님을 비난하고 불평하는 것을 미리 막는다. 자신의 정죄를 그리스도에게 돌리지 않도록, 각자가 자신에게 책임을 돌려야 함을 보여 준다.

불신앙은 나쁜 양심의 증거이다. 따라서 그들의 사악함이 불신자들이 그리스도에게 나아오는 것을 막는 것이 분명하다. 그들이 빛보다 어둠을 더 좋아하고 자유롭게 제공된 빛을 거부할 뿐 아니라, 그 빛에 대한 혐오가 오직 사악하고 죄책감을 인식하는 마음에서 나오기 때문이다.

많은 이들에게 아름다운 외모와 거룩함의 광채가 있지만 그럼에도 복음에 반대한다. 그들이 천사들보다 거룩해 보이더라도, 그들이 그리스도의 교리를 거부하는 것은 자신의 비천함이 감추어질 수 있는 은신처를 사랑하기 때문이다. 따라서 위선 혼자만이 사람들을 하나님에게 미움받게 만드는데, 모든 이가 유죄로 확인된다.

원주석

20절 카드 ↗

20. For whosoever doeth what is evil. The meaning is, that the light is hateful to them for no other reason than because they are wicked and desire to conceal their sins, as far as lies in their power. Hence it follows that, by rejecting the remedy, they may be said purposely to cherish the ground of their condemnation. We are greatly mistaken, therefore, if we suppose that they who are enraged against the Gospel are actuated by godly zeal, when, on the contrary, they abhor and shun the light, that they may more freely flatter themselves in darkness return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/jhn-3-20

Source

20. **악을 행하는 자마다 빛을 미워하여.** 그 의미는, 그들이 빛을 싫어하는 이유는 오직 그들이 사악하고 가능한 한 자신의 죄를 숨기고자 하기 때문이라는 것이다. 따라서 치료책을 거부함으로써 그들이 의도적으로 자신의 정죄의 근거를 키운다고 할 수 있다. 복음에 격분하는 자들이 경건한 열심으로 행동한다고 생각한다면, 우리는 크게 잘못된 것이다. 반대로 그들은 어둠 속에서 더 자유롭게 스스로를 위안하기 위해 빛을 혐오하고 피한다.

원주석

21절 카드 ↗

21. But he who doeth truth This appears to be an improper and absurd statement, unless you choose to admit that some are upright and true, before they have been renewed by the Spirit of God, which does not at all agree with the uniform doctrine of Scripture; for we know that faith is the root from which the fruits of good works spring. To solve this difficulty, Augustine says, that to do truth means “to acknowledge that we are miserable and destitute of all power of doing good;” and, certainly, it is a true preparation for faith, when a conviction of our poverty compels us to flee to the grace of God. But all this is widely removed from Christ’s meaning, for he intended simply to say that those who act sincerely desire nothing more earnestly than light , that their works may be tried ; because, when such a trial has been made, it becomes more evident that, in the sight of God, they speak the truth and are free from all deceit. Now it would be inconclusive reasoning, were we to infer from this, that men have a good conscience before they have faith; for Christ does not say that the elect believe, so as to deserve the praise of good works, but only what unbelievers would do, if they had not a bad conscience. Christ employed the word truth , because, when we are deceived by the outward lustre of works, we do not consider what is concealed within. Accordingly, he says, that men who are upright and free from hypocrisy willingly go into the presence of God, who alone is the competent Judge of our works. For those works are said to be done in God or according to God , which are approved by Him, and which are good according to His rule. Hence let us learn that we must not judge of works in any other way than by bringing them to the light of the Gospel, because our reason is wholly blind. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-21

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21. **진리를 따르는 자는 빛으로 오나니.** 하나님의 성령으로 새롭게 되기 전에 일부가 올바르고 참되다는 것을 인정하지 않는 한, 이것은 부적절하고 불합리한 진술처럼 보인다. 아우구스티누스는 '진리를 행한다'는 것이 "우리가 비참하고 선을 행할 모든 능력이 부족함을 인정하는 것"을 의미한다고 말한다. 그러나 이 모든 것이 그리스도의 뜻에서 크게 벗어나 있다.

그리스도가 의도한 것은, 진심으로 행동하는 자들이 자신의 일들이 시험받도록 빛보다 더 열심히 바라는 것이 없다는 것뿐이다. 그런 시험이 이루어졌을 때, 하나님의 눈에 그들이 진실을 말하고 모든 속임으로부터 자유롭다는 것이 더 분명해지기 때문이다. 우리는 일의 외적 광채에 속아 안에 감추어진 것을 생각하지 않는다. 따라서 그는 올바르고 위선으로부터 자유로운 사람들이 기꺼이 하나님의 임재 안으로 나아간다고 말한다.

하나님 안에서 행해진 일들은 그에 의해 승인되고 그의 규칙에 따라 선한 일들이다. 따라서 우리는 복음의 빛에 그것들을 가져와야만 하는 것 외에 다른 방식으로 일들을 판단해서는 안 된다는 것을 배운다.

원주석

22절 카드 ↗

22. After these things came Jesus. It is probable that Christ, when the feast was past, came into that part of Judea which was in the vicinity of the town Enon , which was situated in the tribe of Manasseh. The Evangelist says that there were many waters there , and these were not so abundant in Judea. Now geographers tell us, that these two towns, Enon and Salim , were not far from the confluence of the river Jordan and the brook Jabbok; and they add that Scythopolis was near them. From these words, we may infer that John and Christ administered baptism by plunging the whole body beneath the water; though we ought not to give ourselves any great uneasiness about the outward rite, provided that it agree with the spiritual truth, and with the Lord’s appointment and rule. So far as we are able to conjecture, the; vicinity of those places caused various reports to be circulated, and many discussions to arise, about the Law, about the worship of God, and about the condition of the Church, in consequence of two persons who administered baptism having arisen at the same time. For when the Evangelist says that Christ baptized , I refer this to the commencement of his ministry; namely, that he then began to exercise publicly the office which was appointed to him by the Father. And though Christ did this by his disciples, yet he is here named as the Author of the baptism, without mentioning his ministers, who did nothing but in his name and by his command. On this subject, we shall have something more to say in the beginning of the next Chapter. return to ' Top of Page ' <a name="verse-25" class="com-number"

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22. **이 후에 예수께서 제자들과 유대 땅으로 가서.** 명절이 끝난 후 그리스도가 에논 근처 유대 일부 지방으로 왔을 것이다. 복음서 기자는 그곳에 많은 물이 있었다고 말한다. 이것들이 유대에서는 그리 풍부하지 않았다. 지리학자들은 에논과 살림 두 마을이 요단강과 얍복 시내의 합류점에서 멀지 않았다고 전한다.

이 말씀들에서, 요한과 그리스도 모두 온몸을 물 아래 잠기는 방법으로 세례를 베풀었음을 추론할 수 있다. 비록 우리는 외적 의식에 대해 크게 불안해해서는 안 된다. 그것이 영적 진리와 주님의 임명과 규칙에 일치하기만 한다면.

그리스도가 세례를 베풀었다고 할 때, 이것은 그의 사역의 시작을 가리킨다. 그는 그때 아버지가 그에게 임명한 직무를 공개적으로 수행하기 시작했다. 비록 그리스도가 제자들을 통해 이것을 했지만, 사역자들을 언급하지 않고 세례의 저자로 이름이 나온다. 그들은 그의 이름으로, 그의 명령에 의해서만 했기 때문이다.

원주석

25절 카드 ↗

25. A question then arose. Not without a good reason does the Evangelist relate that a question arose from the disciples of John ; for just in proportion as they were ill-informed about doctrine, they are so much the more eager to enter into debate, as ignorance is always bold and presumptuous. If others had attacked them, they might have been excused; but when they themselves, though unfit to maintain the contest, voluntarily provoke the Jews, it is a rash and foolish proceeding. Now the words mean, that “the question was raised by them;” and not only were they to blame for taking up a matter which they did not understand, and speaking about it rashly and beyond the measure of their knowledge; but another fault — not less than the former — was, that they did not so much intend to maintain the lawfulness of Baptism as to defend the cause of their master, that his authority might remain unimpaired. In both respects, they deserved reproof, because, not understanding what was the real nature of Baptism, they expose the holy ordinance of God to ridicule, and because, by sinful ambition, they undertake to defend the cause of their master against Christ. It is evident, therefore, that they were astonished and confounded by a single word, when it was represented to them that Christ also was baptizing ; for while their attention was directed to the person of a man, and to outward appearance, (64) they gave themselves less concern about the doctrine. We are taught, by their example, into what mistakes those men fall who are actuated by a sinful desire to please men rather than by a zeal for God; and we are likewise reminded that the single object which we ought to have in view and to promote by all means is, that Christ alone may have the pre-eminence. About purifying The question was about purifying ; for the Jews had various baptisms and washings (65) enjoined by the Law; and not satisfied with those which God had appointed, (66) they carefully observed many others which had been handed down from their ancestors. When they find that, in addition to so great a number and variety of purifyings , a new method of purifying is introduced by Christ and by John, they look upon it as absurd. (64) “ Et apparence exterieure .” (65) “ De baptesmes et lavemens .” (66) “ Que Dieu avoit instituez .” return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **요한의 제자 중에서 한 유대인과 더불어 정결 예식에 대하여 변론이 되었더니.** 복음서 기자가 요한의 제자들로부터 논쟁이 생겼음을 전하는 것은 이유가 없지 않다. 그들이 교리에 대해 잘못 알고 있는 만큼, 토론에 더 열심이 되었다. 무지는 항상 대담하고 거만하기 때문이다. 다른 이들이 그들을 공격했다면 용서받을 수 있었다. 그러나 그들 스스로가 부적합한 상태에서 자발적으로 유대인들을 도발하는 것은 무모하고 어리석은 행동이다.

그들이 비난받을 만한 또 다른 잘못은, 세례의 합법성을 주장하는 것이 아니라 자신들의 주인의 권위를 지키려는 의도였다는 것이다. 세례의 참 본성을 이해하지 못하면서 하나님의 거룩한 규례를 조소거리로 만들고, 죄 많은 야심으로 그리스도에 반하여 주인의 명분을 맡는 것이다.

**정결 예식에 대하여.** 질문은 정결 예식에 관한 것이었다. 유대인들은 율법으로 명한 다양한 세례와 씻음을 가졌다. 그리고 하나님이 정하신 것으로 만족하지 않고, 조상들로부터 전해 내려온 다른 많은 것을 주의 깊게 지켰다. 그러므로 그토록 많은 수와 다양한 정결 예식에 더하여, 그리스도와 요한이 새로운 방법을 도입하는 것이 불합리하다고 본 것이다.

원주석

26절 카드 ↗

26. To whom thou gavest testimony. By this argument they endeavor either to make Christ inferior to John, or to show that John, by doing him honor, had laid him under obligations; for they reckon that John conferred a favor on Christ by adorning him with such honorable titles. As if it had not been the duty of John to make such a proclamation, or rather, as if it had not been John’s highest dignity to be the herald of the Son of God. Nothing could have been more unreasonable than to make Christ inferior to John, because his testimony was highly favorable; for we know what John’s testimony was. The expression which they use — all men come to Christ — is the language of envious persons, (67) and proceeds from sinful ambition; for they are afraid that the crowd will immediately forsake their master. (67) “ C’est une parole de gens envieux .” return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **랍비여 선생님이 증언하시던 이가.** 이 주장으로 그들은 그리스도를 요한보다 열등하게 만들거나, 요한이 그를 높여 줌으로써 그에게 의무를 지웠음을 보이려 한다. 마치 요한이 그처럼 명예로운 칭호로 그를 장식함으로써 그리스도에게 호의를 베푼 것처럼 말이다. 이것이 요한의 의무가 아니었다면 어떻겠는가? 아니, 오히려 하나님의 아들의 선구자가 되는 것이 요한의 최고 영예가 아니었겠는가?

'모든 사람이 그리스도에게 온다'는 표현은 시기하는 자들의 말로, 죄 많은 야심에서 나온다. 그들은 군중이 즉시 자신들의 주인을 떠날까 두려워한다.

원주석

27절 카드 ↗

27. A man cannot receive any thing. Some refer these words to Christ, as if John accused the disciples of wicked presumption in opposition to God, by endeavoring to deprive Christ of what the Father had given to him. They suppose the meaning to be this: “That within so short a time he has risen to so great honor, is the work of God; and therefore it is in vain for you to attempt to degrade him whom God with his own hand has raised on high.” Others think that it is an exclamation into which he indignantly breaks forth, because his disciples had hitherto made so little progress. And certainly it was excessively absurd that they should still endeavor to reduce to the rank of ordinary men him who, they had so often heard, was the Christ, that he might not rise above his own servants; and, therefore, John might justly have said that it is useless to spend time in instructing men, because they are dull and stupid, until they are renewed in mind. But I rather agree with the opinion of those who explain it as applying to John, as asserting that it is not in his power, or in theirs, to make him great, because the measure of us all is to be what God intended us to be. For if even the Son of God took not that honour to himself , ( Hebrews 5:4 ,) what man of the ordinary rank would venture to desire more than what the Lord has given him? This single thought, if it were duly impressed on the minds of us all, would be abundantly sufficient for restraining ambition; and were ambition corrected and destroyed, the plague of contentions would likewise be removed. How comes it then, that every man exalts himself more than is proper, but because we do not depend on the Lord, so as to be satisfied with the rank which he assigns to us? return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **만일 하늘에서 주신 것이 아니면 사람이 아무 것도 받을 수 없느니라.** 일부는 이 말을 그리스도에게 적용하여, 마치 요한이 제자들을 하나님에 반하는 사악한 추정으로 고발하며, 아버지가 그에게 주신 것을 그리스도에게서 빼앗으려 한다고 생각한다. 다른 이들은 그가 제자들이 그처럼 적은 진보를 이루었다고 분개하여 외치는 것이라고 생각한다.

나는 오히려 그것을 요한에게 적용하는 이들의 의견에 동의한다. 우리 모두의 척도는 하나님이 우리가 되도록 의도하신 것이 되는 것이라는 주장이다. 하나님의 아들도 스스로 그 영예를 취하지 않으셨다면(히 5:4), 보통 지위의 어떤 사람이 주님이 그에게 주신 것 이상을 원할 것인가? 우리 모두의 마음에 이 단 하나의 생각이 충분히 새겨진다면, 야심을 억제하기에 충분할 것이다. 우리 모두가 주님을 의지하여 그가 우리에게 정해 주신 지위에 만족하지 않는 것이 바로 이 문제다.

원주석

28절 카드 ↗

28. You are witnesses to me. John expostulates with his disciples that they did not give credit to his statements. He had often warned them that he was not the Christ; and, therefore, it only remained that he should be a servant and subject to the Son of God along with others. And this passage is worthy of notice; for, by affirming that he is not the Christ , he reserves nothing for himself but to be subject to the head, and to serve in the Church as one of the rest, and not to be so highly exalted as to obscure the honor of the Head. He says that he was sent before, to prepare the way for Christ, as kings are wont to have heralds or forerunners. return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **나는 그리스도가 아니요.** 요한은 자신의 진술을 믿지 않는 제자들에게 불평한다. 그는 종종 자신이 그리스도가 아니라고 경고했다. 따라서 그는 다른 이들과 함께 하나님의 아들의 종이요 신하가 되는 것만 남았다. 그는 자신이 그리스도가 아니라고 확언함으로써, 머리에 복종하여 그 나머지 중 하나로 교회에서 섬기는 것 외에 아무것도 남겨 두지 않는다.

원주석

29절 카드 ↗

29. He who hath the bride. By this comparison, he confirms more fully the statement, that it is Christ alone who is excluded from the ordinary rank of men. For as he who marries a wife does not call and invite his friends to the marriage, in order to prostitute the bride to them, or, by giving up his own rights, to allow them to partake with him of the nuptial bed, but rather that the marriage, being honored by them, may be rendered more sacred; so Christ does not call his ministers to the office of teaching, in order that, by conquering the Church, they may claim dominion over it, but that he may make use of their faithful labors for associating them with himself. It is a great and lofty distinction, that men are appointed over the Church, to represent the person of the Son of God. They are, therefore, like the friends whom the bridegroom brings with him, that they may accompany him in celebrating the marriage; but we must attend to the distinction, that ministers, being mindful of their rank, may not appropriate to themselves what belongs exclusively to the bridegroom The whole amounts to this, that all the eminence which teachers may possess among themselves ought not to hinder Christ from ruling alone in his Church, or from governing it alone by his word. This comparison frequently occurs in Scripture, when the Lord intends to express the sacred bond of adoption, by which he binds us to himself. For as he offers himself to be truly enjoyed by us, that he may be ours, so he justly claims from us that mutual fidelity and love which the wife owes to her husband. This marriage is entirely fulfilled in Christ, whose flesh and bones we are, as Paul informs us, ( Ephesians 5:30 .) The chastity demanded by him consists chiefly in the obedience of the Gospel, that we may not suffer ourselves to be led aside from its pure simplicity, as the same Apostle teaches us, ( 2 Corinthians 11:2 .) We must, therefore, be subject to Christ alone, he must be our only Head, we must not turn aside a hair’s-breadth from the simple doctrine of the Gospel, he alone must have the highest glory, that he may retain the right and authority of being a bridegroom to us. But what are ministers to do? Certainly, the Son of God calls them, that they may perform their duty to him in conducting the sacred marriage; and, therefore, their duty is, to take care, in every way, that the spouse — who is committed to their charge — may be presented by them as a chaste virgin to her husband; which Paul, in the passage already quoted, boasts of having done. But they who draw the Church to themselves rather than to Christ are guilty of basely violating the marriage which they ought to have honored. And the greater the honor which Christ confers on us, by making us the guardians of his spouse, so much the more heinous is our want of fidelity, if we do not endeavor to maintain and defend his right. This my joy therefore is fulfilled. He means that he has obtained the fulfillment of all his desires, and that he has nothing further to wish, when he sees Christ reigning, and men listening to him as he deserves. Whoever shall have such affections that, laying aside all regard to himself, he shall extol Christ and be satisfied with seeing Christ honored, will be faithful and successful in ruling the Church; but, whoever shall swerve from that end in the slightest degree will be a base adulterer, and will do nothing else than corrupt the spouse of Christ. return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. **신부를 취하는 자는 신랑이나.** 이 비교로 그는 그리스도가 보통 사람들의 지위에서 혼자 배제된다는 진술을 더 충분히 확인한다. 결혼하는 자는 자신의 친구들을 결혼에 부르고 초대하되, 신부를 그들에게 내주거나 자신의 권리를 포기하여 그들이 혼인 침소에 함께 참여하도록 하려는 것이 아니다. 오히려 결혼이 그들에게 존중받아 더 신성하게 되도록 하기 위함이다.

이처럼 그리스도는 교회를 정복하여 그것에 대한 지배권을 요구하도록 사역자들을 교직에 부르지 않고, 그들의 신실한 수고를 사용하여 그들을 자신과 연합시키기 위함이다. 사람들이 교회를 돌보도록 임명되는 것은 크고 고귀한 구별이다. 따라서 그들은 신랑이 결혼을 축하하는 데 동행하도록 데리고 오는 친구들과 같다.

요점은, 교사들이 서로 가운데 지닐 수 있는 모든 탁월함이 그리스도가 자신의 교회에서 홀로 다스리거나 그의 말씀으로만 통치하는 것을 방해해서는 안 된다는 것이다.

**이로 말미암아 나의 이 기쁨이 충만하였도다.** 그는 자신이 모든 소원의 성취를 얻었다고 말한다. 그리스도가 다스리시고 사람들이 그가 받으실 만큼 그에게 귀를 기울이는 것을 볼 때 더 이상 바랄 것이 없다고 한다. 자신에 대한 모든 관심을 내려놓고 그리스도를 높이며 그리스도가 영예롭게 되는 것을 만족하는 그런 감정을 가진 자는 교회를 다스리는 데 신실하고 성공적일 것이다.

원주석

30절 카드 ↗

30. He must increase. John the Baptist proceeds farther; for, having formerly been raised by the Lord to the highest dignity, he shows that this was only for a time, but now that the Sun of Righteousness , ( Malachi 4:2 ) has arisen, he must give way; and, therefore, he not only scatters and drives away the empty fumes of honor which had been rashly and ignorantly heaped upon him by men, but also is exceedingly careful that the true and lawful honor which the Lord had bestowed on him may not obscure the glory of Christ. Accordingly, he tells us that the reason why he had been hitherto accounted a great Prophet was, that for a time only he was placed in so lofty a station, until Christ came, to whom he must surrender his office. In the meantime, he declares that he will most willingly endure to be reduced to nothing, provided that Christ occupy and fill the whole world with his rays; and this zeal of John all pastors of the Church ought to imitate by stooping with the head and shoulders to elevate Christ. return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **그는 흥하여야 하겠고 나는 쇠하여야 하리라.** 세례 요한은 더 나아간다. 주님으로부터 일시적으로 최고의 존엄에 올려졌지만, 이제 의의 태양이 떠올랐으므로(말 4:2) 양보해야 한다고 보여 준다. 따라서 그는 사람들에 의해 그에게 경솔하고 무지하게 쌓여진 빈 명예의 연기를 흩어지게 할 뿐 아니라, 주님이 그에게 베푸신 진정하고 합법적인 명예가 그리스도의 영광을 가리지 않도록 매우 조심한다.

그는 지금까지 위대한 선지자로 여겨진 이유가, 오직 그리스도가 올 때까지 그토록 높은 위치에 임시로 있었기 때문이라고 말한다. 그에게 그 직무를 넘겨주어야 한다. 동시에 그리스도가 온 세상을 그의 빛으로 채우고 점령하기만 한다면 아무것도 아닌 것으로 줄어드는 것을 가장 기꺼이 참겠다고 선언한다. 이 요한의 열심을 교회의 모든 목사들이 머리와 어깨를 숙여 그리스도를 높이는 것으로 모방해야 한다.

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31. He who cometh from above. By another comparison he shows how widely Christ differs from all the rest, and how far he is above them; for he compares him to a king or distinguished general, who, speaking from his lofty seat, ought to be heard with reverence for his authority, but shows that it is enough for himself to speak from the lowest footstool of Christ. (69) In the second clause the old Latin translation has only once the words, is of the earth; but the Greek manuscripts agree in repeating the words twice. I suspect that ignorant men considered the repetition to be superfluous, and therefore erased it; but the meaning is: he who is of earth gives evidence of his descent, and remains in an earthly rank according to the condition of his nature. He maintains that it is peculiar to Christ alone to speak from above , because he came from heaven But it may be asked, Did not John also come from heaven , as to his calling and office, and was it not therefore the duty of men to hear the Lord speaking by his mouth? For he appears to do injustice to the heavenly doctrine which he delivers. I reply, this was not said absolutely, but by comparison. If ministers be separately considered, they speak as from heaven , with the highest authority, what God commanded them; but, as soon as they begin to be contrasted with Christ, they must no longer be anything. Thus the Apostle, comparing the Law with the Gospel, says, Since they escaped not who despised him that spoke on earth, beware lest you despise him who is from heaven, ( Hebrews 12:25 .) Christ, therefore, wishes to be acknowledged in his ministers, but in such a manner that he may remain the only Lord, and that they may be satisfied with the rank of servants; but especially when a comparison is made, he wishes to be so distinguished that he alone may be exalted. (69) “ Au marchepied de Christ .” return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **위로부터 오시는 이는 만물 위에 계시고.** 다른 비교로 그는 그리스도가 나머지 모든 이들과 얼마나 다른지, 얼마나 그들 위에 계신지를 보여 준다. 그리스도를 높은 좌석에서 말씀하시는 왕이나 탁월한 장군으로 비교하며, 권위로 경의를 갖고 들려야 한다고 하지만, 자신은 그리스도의 가장 낮은 발판에서 말하는 것으로 충분하다고 보여 준다.

**땅에서 난 이.** 두 번째 절에서, 땅에서 났다는 말이 라틴어 번역에는 한 번만 나오지만 그리스어 사본들은 두 번 반복하는 데 동의한다. 무지한 자들이 반복을 불필요하다고 여겨 지웠을 것이다. 의미는, 땅에서 난 자는 자신의 출신의 증거를 보이며 자신의 본성의 조건에 따라 세상적 지위에 머문다는 것이다.

그러나 요한도 자신의 소명과 직무에서 하늘로부터 왔으므로, 하나님이 그의 입으로 말씀하시는 것을 사람들이 들어야 하는 의무가 있지 않느냐고 물을 수 있다. 대답은, 이것이 절대적으로 말해진 것이 아니라 비교에 의한 것이라는 것이다. 사역자들이 따로 고려되면, 하나님이 명하신 것을 최고의 권위로 하늘에서처럼 말한다. 그러나 그리스도와 대조되기 시작하면, 더 이상 아무것도 아니어야 한다.

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32. And what he hath seen and heard. John proceeds in the discharge of his office; for, in order to procure disciples for Christ, he commends Christ’s doctrine as certain, because he utters nothing but what he has received from the Father. Seeing and hearing are contrasted with doubtful opinions, unfounded rumors, and every kind of falsehoods; for he means that Christ teaches nothing but what has been fully ascertained. But some one will say that little credit is due to him who has nothing but what he has heard. I reply, this word denotes that Christ has been taught by the Father, so that he brings forward nothing but what is divine, or, in other words, what has been revealed to him by God. Now this belongs to the whole person of Christ, so far as the Father sent him into the world as His ambassador and interpreter. He afterwards charges the world with ingratitude, in basely and wickedly rejecting such an undoubted and faithful interpreter of God. In this way he meets the offense which might cause many to turn aside from the faith, and might hinder or retard the progress of many; for, as we are accustomed to depend too much on the judgment of the world, a considerable number of persons judge of the Gospel by the contempt of the world, or at least, where they see it everywhere rejected, they are prejudiced by that event, and are rendered more unwilling and more slow to believe. And, therefore, whenever we see such obstinacy in the world, let this admonition hold us in constant obedience to the Gospel, that it is truth which came from God. When he says that NO-MAN , receiveth his testimony, he means that there are very few and almost no believers, when compared with the vast crowd of unbelievers. return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **그가 보고 들은 것을 증언하되.** 요한은 자신의 직무를 계속 수행한다. 그리스도를 위한 제자들을 얻기 위해, 그리스도의 교리를 확실한 것으로 칭찬한다. 그가 아버지로부터 받은 것 외에는 아무것도 말하지 않기 때문이다. 보고 들음은 의심스러운 의견, 근거 없는 소문, 모든 종류의 거짓과 대조된다. 그리스도가 완전히 확인된 것 외에는 아무것도 가르치지 않는다는 것을 의미한다.

이 방식으로 그는 아버지에 의해 훈련받아, 신적인 것, 즉 하나님이 그에게 계시하신 것 외에는 아무것도 내세우지 않는다는 것을 나타낸다.

그는 그 다음으로 세상이 하나님의 그런 의심할 여지 없고 신실한 해석자를 사악하고 사악하게 거부하는 것에 대한 배은망덕으로 고발한다. '아무도 받지 아니하되'라고 할 때, 믿지 않는 자들의 방대한 군중에 비해 믿는 자들이 매우 적고 거의 없다는 것을 의미한다.

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33. But he who receiveth his testimony. Here he exhorts and encourages the godly to embrace boldly the doctrine of the Gospel, as if he had said that there was no reason why they should be ashamed or uneasy on account of their small number, since they have God as the Author of their faith, who alone abundantly supplies to us the place of all the rest. And, therefore, though the whole world should refuse or withhold faith in the Gospel, this ought not to prevent good men from giving their assent to God. They have something on which they may safely rest, when they know that to believe the Gospel is nothing else than to assent to the truths which God has revealed. Meanwhile, we learn that it is peculiar to faith to rely on God, and to be confirmed by his words; for there can be no assent, unless God have, first of all, come forward and spoken. By this doctrine faith is not only distinguished from all human inventions, but likewise from doubtful and wavering opinions; for it must correspond to the truth of God, which is free from all doubt, and therefore, as God cannot lie, it would be absurd that faith should waver. Fortified by this defense, whatever contrivances Satan may employ in his attempts to disturb and shake us, we shall always remain victorious. Hence, too, we are reminded how acceptable and precious a sacrifice in the sight of God faith is. As nothing is more dear to him than his truth, so we cannot render to him more acceptable worship than when we acknowledge by our faith that He is true, for then we ascribe that honor which truly belongs to him. On the other hand, we cannot offer to him a greater insult than not to believe the Gospel; for he cannot be deprived of his truth without taking away all his glory and majesty. His truth is in some sort closely linked with the Gospel, and it is his will that there it should be recognized. Unbelievers, therefore, as far as lies in their power, leave to God nothing whatever; not that their wickedness overthrows the faithfulness of God, but because they do not hesitate to charge God with falsehood. If we are not harder than stones, this lofty title by which faith is adorned ought to kindle in our minds the most ardent love of it; for how great is the honor which God confers on poor worthless men, when they, who by nature are nothing else than falsehood and vanity, are thought worthy of attesting by their signature the sacred truth of God? return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **그의 증언을 받는 자는 하나님이 참되시다는 것을 인쳤느니라.** 경건한 자들을 격려하여 복음의 교리를 담대히 받아들이도록 권한다. 마치 그들의 작은 수로 인해 부끄러워하거나 불편해할 이유가 없다고 말하는 것처럼. 하나님이 그들의 믿음의 저자이시기 때문이다. 하나님은 혼자서 우리를 위해 나머지 모두의 자리를 충분히 공급하신다. 따라서 온 세상이 복음에 대한 믿음을 거부하거나 보류하더라도, 이것이 선한 사람들이 하나님에게 동의하는 것을 막아서는 안 된다.

믿음은 하나님을 의지하고 그의 말씀으로 확인되는 것이 그 고유함이다. 믿음이 흔들리지 않으려면 하나님이 먼저 나서서 말씀하셔야 한다. 이 교리로 믿음이 모든 인간의 발명뿐 아니라 의심스럽고 흔들리는 의견들과 구별된다.

하나님의 눈에 믿음이 얼마나 받아들여질 만하고 귀중한 희생인지도 여기서 배운다. 그의 진리보다 그에게 더 소중한 것이 없으므로, 우리의 믿음으로 그가 참되시다는 것을 인정할 때 그에게 더 받아들여질 만한 예배를 드릴 수 없다. 반면에 복음을 믿지 않는 것보다 더 큰 모욕을 그에게 드릴 수 없다.

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34. For he whom God hath sent speaketh the words of God. He confirms the preceding statement, for he shows that we have actually to do with God, when we receive the doctrine of Christ; because Christ proceeded from none else than from the Heavenly Father. It is, therefore, God alone who speaks to us by him; and, indeed, we do not assign to the doctrine of Christ all that it deserves, unless we acknowledge it to be divine. For God giveth not the Spirit by measure. This passage is explained in two ways. Some extend it to the ordinary dispensation in this manner: that God, who is the inexhaustible fountain of all benefits, does not in the least degree diminish his resources, when he largely and plentifully bestows his gifts on men. They who draw from any vessel what they give to others come at last to the bottom; but there is no danger that any thing of this sort can happen with God, nor will the abundance of his gifts ever be so large that he cannot go beyond it, whenever he shall be pleased to make a new exercise of liberality. This exposition appears to have some plausibility, for the sentence is indefinite; that is, it does not expressly point out any person. (70) But I am more disposed to follow Augustine, who explains that it was said concerning Christ. Nor is there any force in the objection, that no express mention is made of Christ in this clause, since all ambiguity is removed by the next clause, in which that which might seem to have been said indiscriminately about many is limited to Christ. For these words were unquestionably added for the sake of explanation, that the Father hath given all things into the hand of his Son , because he loveth him , and ought therefore to be read as placed in immediate connection. The verb in the present tense — giveth — denotes, as it were, a continued act; for though Christ was all at once endued with the Spirit in the highest perfection, yet, as he continually flows, as it were, from a source, and is widely diffused, there is no impropriety in saying that Christ now receives him from the Father. But if any one choose to interpret it more simply, it is no unusual thing that there should be a change of tenses in such verbs, and that g iveth should be put for hath given (71) The meaning is now plain, that the Spirit was not given to Christ by measure, as if the power of grace which he possesses were in any way limited; as Paul teaches that to every one is given according to the measure of the gift, ( Ephesians 4:7 ,) so that there is no one who alone has full abundance. For while this is the mutual bond of brotherly intercourse between us, that no man separately considered has every thing that he needs, but all require the aid of each other, Christ differs from us in this respect, that the Father has poured out upon him an unlimited abundance of his Spirit. And, certainly, it is proper that the Spirit should dwell without measure in him, that we may all draw out of his fullness , as we have seen in the first chapter. And to this relates what immediately follows, that the Father hath given all things into his hand; for by these words John the Baptist not only declares the excellence of Christ, but, at the same time, points out the end and use of the riches with which he is endued; namely, that Christ, having been appointed by the Father to be the administrator, he distributes to every one as he chooses, and as he finds to be necessary; as Paul explains more fully in the fourth chapter of the Epistle to the Ephesians, which I lately quoted. Although God enriches his own people in a variety of ways, this is peculiar to Christ alone, that he has all things in his hand (70) “ C’est a dire, ne determine point certaine personne .” (71) “ Et que Donne soit mis pour et donne .” return to ' Top of Page ' <a name="verse-35" class="com-number"

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34. **하나님이 보내신 이는 하나님의 말씀을 하나니.** 앞의 진술을 확인한다. 우리가 그리스도의 교리를 받을 때 실제로 하나님을 대하고 있음을 보여 준다. 그리스도가 하늘 아버지 외에 다른 누구로부터도 나오지 않으셨기 때문이다. 따라서 그를 통해 하나님 홀로 우리에게 말씀하신다.

**하나님이 성령을 한량없이 주심이니라.** 이 구절은 두 가지 방식으로 해석된다. 일부는 이것을 일반적인 섭리로 확장한다. 모든 선한 것의 고갈되지 않는 샘이신 하나님이 사람들에게 풍성하게 은사를 베푸실 때 조금도 자원이 줄지 않는다는 것이다. 나는 아우구스티누스를 따라 이것이 그리스도에 대해 말해진 것으로 해석하는 쪽이다.

그리스도에게는 성령이 한량없이 주어졌다. 어떤 제한도 없이 은혜의 능력을 소유하신다는 것이다. 바울은 각 사람에게 은사의 분량에 따라 주어진다고 가르치는데(엡 4:7), 혼자서 모든 것을 충분히 가진 사람은 없다. 이것이 우리 사이의 형제적 교통의 상호적 유대이다. 그러나 그리스도는 이 점에서 우리와 다르다. 아버지가 그에게 그의 성령의 무제한적인 풍성함을 부어 주셨다. 우리가 그의 충만함에서 다 받을 수 있도록(요 1:16).

이에 뒤따르는 것과 관련된다. 아버지가 모든 것을 그의 손에 주셨다는 것이다. 이 말로 요한은 그리스도의 탁월함을 선언할 뿐 아니라, 그가 부유한 목적과 사용을 가리킨다. 그리스도가 아버지로부터 관리자로 임명되어 각 사람에게 그가 선택하고 필요하다고 여기는 대로 나누어 준다는 것이다.

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35. The Father loveth the Son. But what is the meaning of this reason? Does he regard all others with hatred? The answer is easy, that he does not speak of the common love with which God regards men whom he has created, or his other works, but of that peculiar love which, beginning with the Son, flows from him to all the creatures. For that love with which, embracing the Son, he embraces us also in him, leads him to communicate all his benefits to us by his hand. return to ' Top of Page ' <a name="verse-36" class="com-number"

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35. **아버지께서 아들을 사랑하사.** 그런데 이 이유의 의미는 무엇인가? 하나님이 다른 모든 이를 미워하신다는 것인가? 그 대답은 쉽다. 그가 그 창조물로서의 사람들을 향해 가진 공통적인 사랑이 아니라, 아들로부터 시작하여 모든 피조물에게 흘러가는 특별한 사랑에 대해 말하는 것이다. 아들을 품어 우리도 그 안에서 품으시는 그 사랑이, 그의 손을 통해 모든 은혜를 우리에게 전달하게 하신다.

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36. He who believeth in the Son. This was added, not only to inform us that we ought to ask all good things from Christ, but likewise to make us, acquainted with the manner in which they are enjoyed. He shows that enjoyment consists in faith; and not without reason, since by means of it we possess Christ, who brings along with him both righteousness and life, which is the fruit of righteousness. When faith in Christ is declared to be the cause of life, we learn from it that life is to be found in Christ alone, and that in no other way do we become partakers of it than by the grace of Christ himself. But all are not agreed as to the way in which the life of Christ comes to us. Some understand it thus: “as by believing we receive the Spirit, who regenerates us in order to justification, by that very regeneration we obtain salvation.” For my own part, though I acknowledge it to be true, that we are renewed by faith, so that the Spirit of Christ governs us, yet I say that we ought first to take into consideration the free forgiveness of sins, through which we are accepted by God. Again, I say that on this all our confidence of salvation is founded, and in this it consists; because justification before God cannot be reckoned to us in any other way than when he does not impute to us our sins. But he who believeth not in the Son. As he held out life in Christ, by the sweetness of which he might allure us, so now he adjudges to eternal death all who do not believe in Christ. And, in this way, he magnifies the kindness of God, when he warns us, that there is no other way of escaping death, unless Christ deliver us; for this sentence depends on the fact, that we are all accursed in Adam. Now if it be the office of Christ to save what was lost, they who reject the salvation offered in him are justly suffered to remain in death. We have just now said that this belongs peculiarly to those who reject the gospel which has been revealed to them; for though all mankind are involved in the same destruction, yet a heavier and double vengeance awaits those who refuse to have the Son of God as their deliverer. And, indeed, it cannot be doubted that the Baptist, when he denounced death against unbelievers, intended to excite us, by the dread of it, to the exercise of faith in Christ. It is also manifest; that all the righteousness which the world thinks that it has out of Christ is condemned and reduced to nothing. Nor is any one enabled to object that it is unjust that those who are otherwise devout and holy should perish, because they do not believe; for it is folly to imagine that there is any holiness in men, unless it have been given to them by Christ. To see life is here put for “enjoying life.” But to express more clearly that no hope remains for us, unless we are delivered by Christ, he says that the wrath of God abideth on unbelievers. Though I am not dissatisfied with the view given by Augustine, that John the Baptist used the word abideth , in order to inform us that, from the womb we were appointed to death, because we are all born the children of wrath , ( Ephesians 2:3 .) At least, I willingly admit an allusion of this sort, provided we hold the true and simple meaning to be what I have stated, that death hangs over all unbelievers, and keeps them oppressed and overwhelmed in such a manner that they can never escape. And, indeed, though already the reprobate are naturally condemned, yet by their unbelief they draw down on themselves a new death. And it is for this purpose that the power of binding was given to the ministers of the gospel; for it is a just vengeance on the obstinacy of men, that they who shake off the salutary yoke of God should bind themselves with the chains of death. return to ' Top of Page ' John Jhn 2 John Jhn John Jhn 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 3". 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bible-text/jhn-3-36

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36. **아들을 믿는 자에게는 영생이 있고.** 이것은 모든 선한 것을 그리스도에게 구해야 할 뿐 아니라, 어떻게 그것들을 누리는지를 알게 하기 위해 덧붙여진 것이다. 누림은 믿음으로 이루어진다는 것을 보여 준다. 믿음으로 우리가 의로움과 생명을 가져오시는 그리스도를 소유하기 때문이다.

그리스도를 믿는 믿음이 생명의 원인이라고 선언될 때, 생명이 그리스도 안에서만 발견되며 그의 은혜 외에 다른 방법으로는 그것에 참여하지 못한다는 것을 배운다.

나는 먼저 하나님이 우리의 죄를 우리에게 돌리지 않으심으로 우리를 받으시는 죄의 무조건적 용서를 고려해야 한다고 말한다. 우리의 구원의 모든 확신이 이것에 기초하고 이것으로 이루어진다. 하나님 앞에서 의롭다는 것이 그가 우리의 죄를 돌리지 않으실 때 외에는 다른 방법으로 우리에게 여겨질 수 없기 때문이다.

**아들을 믿지 아니하는 자는 영생을 보지 못하고.** 그리스도 안에서 생명을 내세우고 그 달콤함으로 우리를 이끌었으므로, 이제 그리스도를 믿지 않는 모든 이에게 영원한 죽음을 선고한다. 이 방식으로 그는 그리스도가 우리를 구원하지 않으면 죽음에서 벗어날 다른 방법이 없음을 경고하여 하나님의 친절함을 크게 한다.

이 선고는 우리 모두가 아담 안에서 저주받은 자라는 사실에 달려 있다. 그리스도의 직무가 잃어버린 것을 구원하는 것이라면, 그를 통해 제공된 구원을 거부하는 자들은 죽음 안에 남도록 정당하게 허용된다.

우리는 그것이 자신들에게 계시된 복음을 거부하는 자들에게만 특별히 적용된다고 말했다. 비록 모든 인류가 같은 멸망에 포함되지만, 그럼에도 하나님의 아들을 구원자로 갖기를 거부하는 자들에게는 더 무겁고 이중적인 징벌이 기다린다. 세례 요한이 불신자들에게 죽음을 선언할 때, 그것으로 우리를 그리스도에 대한 믿음의 실천으로 이끌려 했음이 분명하다.

또한 사람들이 그리스도 밖에서 가지고 있다고 생각하는 모든 의로움이 정죄되고 무(無)로 귀결된다는 것도 분명하다. 믿지 않으므로 멸망하는 자들이 불의하다는 것은 어리석은 상상이다. 거룩함이 그리스도에 의해 주어지지 않는 한 사람들 안에 어떤 거룩함도 없기 때문이다.

**하나님의 진노가 그 위에 머물러 있느니라.** 우리가 모두 진노의 자녀로 태어났으므로(엡 2:3), 자궁에서부터 죽음에 정해졌다는 것을 알리기 위해 요한이 '머물러'라는 단어를 사용했다는 아우구스티누스의 견해에 불만이 없다. 그러나 내가 진술한 단순한 의미, 즉 죽음이 모든 불신자들 위에 매달려 그들을 억압하고 압도하여 결코 벗어날 수 없다는 것을 참되고 진실한 의미로 유지하는 것을 전제로 한다.

실제로 이미 택함 받지 못한 자들은 자연적으로 정죄되어 있지만, 불신앙으로 그들은 새로운 죽음을 자신들에게 내려온다.

원주석

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