언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 요한복음 › 5장

주석[칼빈] — 요한복음 5장 · 베데스다 치유

요약
칼빈 주석 · 섹션 42개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 4장6장 →

1절 카드 ↗

1. There was a feast of the Jews. Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pentecost, at least if what is here related took place immediately after that Christ came into Galilee. For immediately after the Passover he set out from Jerusalem, and, as he was passing through Samaria, he reckoned four months to the harvest ; having entered Galilee he cured the courtier’s son. The Evangelist adds that the feast came afterwards; and, therefore, the order of time leads us to conclude that we ought to understand it to be Pentecost; though I do not dispute about that matter. Now Christ came to Jerusalem to the feast , partly because at that time, on account of the great multitude of people who were assembled, he had the opportunity of publishing his doctrine more extensively, and partly because it was necessary that he should be subject to the Law, that he might redeem us from the bondage of the Law, as we have already explained on former occasions. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-1

Source

1. **유대인의 명절이 되어.** 복음서 기자가 어떤 명절인지 명시하지 않지만, 오순절일 가능성이 크다. 그리스도가 갈릴리로 들어오신 직후에 이 일이 일어났다면. 유월절 직후에 예루살렘을 떠나 사마리아를 통과하면서 추수까지 넉 달이라 계산하셨다. 갈릴리에 들어오신 후 궁정 신하의 아들을 고치셨다. 복음서 기자는 그 후에 명절이 왔다고 더하므로, 시간 순서로 보면 오순절을 의미한다고 볼 수 있다.

그리스도가 예루살렘 명절에 오신 것은, 한편으로 그 기간에 많은 사람들이 모여 교리를 더 널리 전파할 기회가 있었고, 다른 한편으로 율법에 복종하여 우리를 율법의 속박에서 구속하셔야 했기 때문이다.

원주석

2절 카드 ↗

2. There was in Jerusalem, at the sheep-market, a pool. The circumstance of the place is added, from which we learn that the miracle was not concealed or known to a few persons only; for the five porches show that the place was celebrated for the great number of persons who resorted to it, and this was also implied in its vicinity to the temple. Besides, the Evangelist expressly says that many diseased persons lay there With respect to the meaning of the name, the learned justly reject the fanciful opinion of Jerome, who, instead of Bethesda, makes it Betheder , and interprets it to mean the house of the flock ; for here mention is made of a pool, which was near the sheep-market Those who read it Bethesda, as meaning a place of fishing , have no reason on their side. There is greater probability in the opinion of those who explain it to be a place of pouring out ; for the Hebrew word ( אשך ) ( Eshed ) signifies flowing out ; but the Evangelist, as was then the ordinary way of speaking, pronounced it Esda For I think that the water was conveyed into it by conduits, that the priests might draw out of it; unless perhaps the place received its name from the circumstance that the water was poured into it by means of tubes. It was called the sheep-market, in my opinion, because the beasts which were to be offered in sacrifice were taken there. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-2

Source

2. **예루살렘에 있는 양문 곁에 히브리 말로 베데스다라 하는 못이 있는데.** 장소에 관한 상황이 덧붙여졌다. 이를 통해 그 기적이 숨겨지거나 소수에게만 알려진 것이 아님을 안다. 다섯 개의 행각은 그곳이 많은 사람들이 모이는 유명한 장소임을 보여 주며, 성전 인근이라는 위치도 그것을 함축한다. 복음서 기자는 거기 많은 병자들이 누워 있었다고 명시적으로 말한다.

이름의 의미에 대해, 히에로니무스가 베데스다 대신 베데르를 만들어 양 떼의 집으로 해석하는 기발한 의견은 학자들이 정당하게 거부한다. 물이 도관으로 공급되어 제사장들이 거기서 물을 퍼 올렸거나, 관으로 물이 부어졌기 때문에 그 장소가 이름을 얻었을 것이다. 희생 제사에 드릴 짐승들이 그곳으로 인도되었으므로 양문이라 불렸다고 본다.

원주석

3절 카드 ↗

3. In these lay a great multitude. It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ’s coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may remember the Law delivered by Moses, ( Malachi 4:4 ,) until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly — as by an arm stretched out from heaven — that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition. Of lame, blind, withered. For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-3

Source

3. **이 행각들 안에 많은 병자.** 병자들이 행각에 누워 있는 것은, 성전에 예배하러 가는 사람들이 지나갈 때 구제금을 요청하기 위한 것이었을 수 있다. 또한 그곳에서 희생 제사에 쓸 짐승들을 구입하는 것도 관례였다. 각 명절마다 하나님이 일정 수를 고치셨는데, 이는 율법이 규정한 예배와 성전의 거룩함을 권장하기 위함이었다.

그러나 종교가 가장 번성했던 시기나 선지자들의 시대에도 특별한 경우에만 기적이 행해졌는데, 나라의 사정이 쇠락하고 거의 무너진 때에 하나님의 능력과 은혜가 더욱 빛나게 나타난다는 것이 어리석지 않은가? 두 가지 이유가 있다. 선지자들 안에 거하시는 성령이 신적 임재의 충분한 증거였으므로, 율법의 예배는 당시에 다른 확인이 필요 없었다. 그러나 그리스도의 오심 무렵에는, 선지자들을 잃고 처지가 매우 비참하며 사방에서 다양한 시험이 압박했으므로, 하나님이 그들을 완전히 버리셨다고 생각하지 않도록 이 특별한 도움이 필요했다.

말라기가 마지막 선지자였으므로(말 4:4), 그는 그리스도가 나타날 때까지 유대인들이 모세로 전달된 율법을 기억하라는 이 권고로 교리를 닫는다. 하나님은 선지자들을 빼앗아 잠시 기대 속에 두는 것이 유익하다고 보셨다. 그리스도에 대한 더 강한 갈망으로 불타게 하여, 그가 나타날 때 더 큰 경외로 받게 하기 위함이었다. 그러나 병자들을 고치심으로 하나님은, 율법의 명령에서 비롯한 이 예배를 승인하신다는 것을 하늘에서 내민 손처럼 분명하게 보여 주셨다.

또한 하나님이 이 표적으로 속량의 때가 가까이 왔고 구원의 저자이신 그리스도가 이미 임박했음을 상기시켜, 모든 이의 마음을 더욱 일깨우려 하셨다고 의심하지 않는다.

원주석

4절 카드 ↗

4. For an angel went down. It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency of angels, so He commanded an angel to perform this duty. For this reason the angels are called principalities or powers , ( Colossians 1:16 ;) not that God gives up his power to them, and remains unemployed in heaven, but because, by acting powerfully in them, he magnificently shows and displays his power. It is, therefore, wicked and shameful to imagine any thing as belonging to the angels , or to constitute them the medium of communication between us and God, so as to obscure the glory of God, as if it were at a great distance from us, while, on the contrary, he employs them as the manifestations of his presence. We ought to guard against the foolish speculations of Plato, for the distance between us and God is too great to allow us to go to the angels, that they may obtain favor for us; but, on the contrary, we ought to come direct to Christ, that, by his guidance, protection, and command, we may have the angels as assistants and ministers of our salvation. At intervals. God might have at once, in a single moment, cured them all:, but, as his miracles have their design, so they ought also to have their limit; as Christ also reminds them that, though there were so many that died in the time of Elisha, not more than one child was raised from the dead, ( 2 Kings 4:32 ;) (95) and that, though so many widows were famished during the time of drought, there was but one whose poverty was relieved by Elijah, ( 1 Kings 17:9 ; Luke 4:25 .) Thus the Lord reckoned it enough to give a demonstration of his presence in the case of a few diseased persons. But the manner of curing, which is here described, shows plainly enough that nothing is more unreasonable than that men should subject the works of God to their own judgment; for pray, what assistance or relief could be expected from troubled water ? But in this manner, by depriving us of our own senses, the Lord accustoms us to the obedience of faith. We too eagerly follow what pleases our reason, though contrary to the word of God; and, therefore, in order to render us more obedient to him, he often presents to us those things which contradict our reason. Then only do we show our submissive obedience, when we shut our eyes, and follow the plain word, though our own opinion be that what we are doing will be of no avail. We have an instance of this kind in Naaman a Syrian, whom the prophet sends to Jordan, that he may be cured of his leprosy, ( 2 Kings 5:10 .) At first, no doubt, he despises it as a piece of mockery, but afterwards he comes actually to perceive that, while God acts contrary to human reason, he never mocks or disappoints us. And troubled the water Yet the troubling of the water was a manifest proof that God freely uses the elements according to his own pleasure, and that He claims for himself the result of the work. For it is an exceedingly common fault to ascribe to creatures what belongs to God alone; but it would be the height of folly to seek, in the troubled water , the cause of the cure. He therefore holds out the outward symbol in such a manner that, by looking at the symbol, the diseased persons may be constrained to raise their eyes to Him who alone is the Author of grace. (95) The French version runs thus: “ combion que du temps d’Elisee il y eust plusieurs de ladres, toutesfois nul d’eux ne fut nettoye sinon Naaman Syrien ;” — “ though in the time of Elisha there were many lepers , yet not one of them was cleansed except Naaman a Syrian , ” ( 2 Kings 5:14 ; Luke 4:27 .) return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-4

Source

4. **이는 천사가 가끔 못에 내려와.** 병자를 고치는 것은 분명히 하나님만의 일이다. 그러나 그는 천사들의 사역과 행위를 사용하시므로, 천사에게 이 직무를 수행하도록 명하셨다. 이 때문에 천사들은 통치자나 권세라 불린다(골 1:16). 하나님이 자신의 권능을 그들에게 넘겨주고 하늘에서 한가하게 계시는 것이 아니라, 그 안에서 강력하게 행하심으로써 자신의 권능을 웅장하게 보이시기 때문이다.

플라톤의 어리석은 사변을 경계해야 한다. 하나님과 우리 사이의 거리가 너무 크다고 생각하여 천사들에게 나아가 그들이 우리를 위해 호의를 얻어 달라고 하는 것이다. 반대로 그리스도에게 곧바로 나아와야 한다. 그의 인도와 보호와 명령 아래 우리 구원의 조수와 사역자로 천사들을 갖게 된다.

**때때로.** 하나님이 한 순간에 모두를 고칠 수 있었지만, 기적에는 목적이 있으므로 한계도 있어야 한다. 그리스도도 상기시켜 주듯이, 엘리사 시대에 많은 이들이 죽어갔지만 단 한 아이만이 살아났고(왕하 4:32), 가뭄 기간에 많은 과부들이 굶었지만 엘리야를 통해 가난이 구제된 것은 단 한 명뿐이었다(왕상 17:9). 주님은 소수의 병자의 경우에 자신의 임재를 증명하는 것으로 충분하다고 여기셨다.

그러나 여기서 묘사된 고침의 방식은, 하나님의 일을 자신의 판단에 맡기려는 것보다 더 불합리한 것이 없음을 충분히 보여 준다. 흔들린 물에서 무슨 도움이나 구제를 기대할 수 있겠는가? 그러나 이런 방식으로 자신의 감각을 빼앗아 주님은 우리를 믿음의 순종에 익숙하게 하신다. 우리는 하나님의 말씀에 반하더라도 이성에 맞는 것을 너무도 쉽게 따른다. 따라서 더 순종하게 만들기 위해, 흔히 이성에 어긋나는 것들을 우리에게 제시하신다.

원주석

5절 카드 ↗

5. And there was a man there. The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duration of the disease had taken away all hope of its being cured. This man complains that he is deprived of the remedy of the water. He had frequently attempted to throw himself into the water, but without success; there was no man to assist him, and this causes the power of Christ to be more strikingly displayed. Such, too, was the import of the command to carry his bed, that all might plainly see that he was cured in no other way than by the agency of Christ; for when he suddenly rises up healthy and strong in all the members in which he was formerly impotent, so sudden a change is the more fitted to arouse and strike the minds of all who beheld it. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-5

Source

5. **거기 서른여덟 해 된 병자가 있더라.** 복음서 기자는 기적이 확실히 믿을 수 있음을 증명하는 다양한 상황을 수집한다. 병의 오랜 기간이 고쳐질 가능성을 완전히 없앴다. 이 사람은 물의 치료책을 빼앗겼다고 한탄한다. 그는 자주 물속에 뛰어들려 시도했지만 성공하지 못했다. 도와줄 사람도 없었다. 이것이 그리스도의 능력이 더욱 두드러지게 나타나게 한다. 침상을 들라는 명령도 같은 의미였다. 그가 이전에 힘을 쓰지 못했던 모든 지체가 갑자기 건강하고 튼튼하게 일어날 때, 그토록 갑작스러운 변화가 그것을 목격한 모든 이의 마음을 더욱 깨우고 감동시키기 때문이다.

원주석

6절 카드 ↗

6. Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the favor which was offered to him, and partly to quicken the attention of the witnesses who were present, and who, if they had been thinking of something else, might not have perceived the miracle, as frequently happens in sudden occurrences. For these two reasons, therefore, this preparation was necessary. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-6

Source

6. **네가 낫고자 하느냐?** 그것이 의심스러운 문제이기 때문에 묻는 것이 아니다. 한편으로 제공된 은혜에 대한 욕구를 그 사람 안에 불붙이기 위함이고, 다른 한편으로 그곳에 있던 증인들의 주의를 깨우기 위함이다. 그들이 다른 것을 생각하고 있었다면 갑작스러운 일에서 흔히 그러듯 기적을 알아차리지 못했을 것이다.

원주석

7절 카드 ↗

7. I have no man. This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and does not venture to promise to himself any thing more than he conceives in his mind. Christ forgives his weakness, and in this we have a mirror of that forbearance of which every one of us has daily experience, when, on the one hand, we keep our attention fixed on the means which are within our reach, and when, on the other hand, contrary to expectation, he displays his hand from hidden places, and thus shows how far his goodness goes beyond the narrow limits of our faith. Besides, this example ought to teach us patience. Thirty-eight years were a long period, during which God had delayed to render to this poor man that favor which, from the beginning, He had determined to confer upon him. However long, therefore, we may be held in suspense, though we groan under our distresses, let us never be discouraged by the tediousness of the lengthened period; for, when our afflictions are long continued, though we discover no termination of them, still we ought always to believe that God is a wonderful deliverer, who, by His power, easily removes every obstacle out of the way. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-7

Source

7. **주여 물이 움직일 때에 나를 못에 넣어 주는 사람이 없어.** 이 병자는 우리 거의 모두가 하는 것을 한다. 자신의 생각에 따라 하나님의 도움을 제한하고, 마음에 품은 것 이상을 자신에게 약속할 엄두를 내지 못한다. 그리스도는 그의 연약함을 용서하신다. 여기서 우리 각자가 매일 경험하는 그 인내의 거울을 본다. 한편으로 손에 닿는 수단에 주의를 고정하고 있을 때, 다른 한편으로 기대와 달리 숨겨진 곳에서 손을 드러내시어 선하심이 우리 믿음의 좁은 한계를 얼마나 넘어서는지 보여 주신다.

이 예는 또한 우리에게 인내를 가르쳐야 한다. 38년은 긴 기간이었다. 하나님이 처음부터 그에게 베풀기로 결정하신 은혜를 이 가난한 사람에게 지체하셨다. 그러므로 아무리 오래 기다리더라도, 고통 속에 신음하더라도 긴 기간의 지루함에 낙담하지 말자. 고통이 오래 지속되더라도 그 끝을 발견하지 못하더라도, 하나님이 자신의 능력으로 모든 장애를 쉽게 제거하시는 놀라운 구원자이심을 항상 믿어야 한다.

원주석

9절 카드 ↗

9. And it was the Sabbath. Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids to carry any burden whatever on the Sabbath-day, ( Jeremiah 17:21 .) But there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-9

Source

9. **그 날은 안식일이니.** 그리스도는 짐을 진 사람이 걸어가는 것을 보았을 때 즉시 얼마나 큰 분노가 일어날지 잘 아셨다. 율법은 안식일에 어떤 짐도 지는 것을 명시적으로 금하기 때문이다(렘 17:21). 그러나 그리스도가 이 위험을 무시하고 이런 일을 행하기로 하신 두 가지 이유가 있었다. 첫째, 기적이 더 널리 알려지게 하기 위함이고, 둘째, 직후에 전하신 아름다운 담화를 위한 계기와 길을 열기 위함이었다.

따라서 이 규칙을 관찰해야 한다. 온 세상이 격분하더라도 하나님의 영광을 선포하고 그의 행사를 찬양해야 한다. 그것이 그의 영광이 알려져야 하는 한. 우리의 수고가 즉시 열매를 맺지 못하더라도 불안해하거나 낙담할 필요가 없다. 내가 말한 목표를 주시하고 직무의 한계를 넘지 않는 한.

원주석

10절 카드 ↗

10. It is the Sabbath. It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, when the excuse offered by the man does not satisfy them, they already begin to be in fault; for, when the reason was known, he ought to have been acquitted. It was a violation of the Sabbath, as we have said, to carry a burden; but Christ, who laid the burden on his shoulders, discharges him by his own authority. We are therefore taught by this example to avoid every rash judgment, until the reason of each action be fully known. Whatever contradicts the word of God deserves to be condemned without hesitation; but, as it frequently happens that there are mistakes in this matter, we ought first to inquire modestly and calmly, that our decision may be sound and sober. For since the Jews, prejudiced by wicked dispositions, have not patience to inquire, they shut the door against judgment and moderation; but, if they had allowed themselves to be taught, not only would the offense have been removed, but they would have been conducted still farther, with great advantage, to the knowledge of the Gospel. We now see how far the Jews were in the wrong. It is, because they do not admit a reasonable defense. The defense is, that he who had been cured replies that he does nothing but by the command of him who had power and authority to command; for, though he did not yet know who Christ was, yet he was convinced that he had been sent by God, because he had received a proof of his divine power, and learns from it that Christ is endued with authority, so that it must be his duty to obey him. But this appears to be worthy of reproof, that a miracle turns him aside from obedience to the Law. I confess, indeed, that the argument which the man employs in contending with them is not sufficiently strong, but the others are faulty on two accounts, that they neither consider that this is an extraordinary work of God, nor suspend their judgment until they have heard a Prophet of God who is furnished with the word. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-10

Source

10. **안식일인데 네가 자리를 들고 가는 것이 옳지 아니하니라.** 모든 이가 안식일의 거룩함을 유지할 의무가 있었으므로, 그들이 그 사람을 책망하는 것은 마땅하고 적절하다. 그러나 그 사람이 제시한 변명에 만족하지 않을 때 그들은 이미 잘못하기 시작한다. 이유가 알려졌을 때 그를 무죄로 했어야 했기 때문이다. 짐을 지는 것은 말했듯이 안식일 위반이었다. 그러나 그의 어깨에 짐을 지우신 그리스도가 자신의 권위로 그를 면책하신다. 따라서 이 예로 각 행동의 이유가 충분히 알려질 때까지 모든 경솔한 판단을 피하도록 배운다.

이 구절에서 유대인들이 얼마나 잘못인지 볼 수 있다. 합리적인 변명을 받아들이지 않기 때문이다. 변명은, 고침받은 사람이 명령할 권세를 가진 분의 명령 외에는 아무것도 하지 않는다는 것이다. 비록 그리스도가 누구인지 아직 알지 못했지만, 신적 능력의 증거를 받았으므로 하나님이 보내셨다는 확신이 있었고, 그리스도가 권위를 부여받았으므로 순종해야 한다는 것을 배웠다.

원주석

13절 카드 ↗

13. And he who had been cured knew not who he was. Christ certainly did not intend that the glory of so great a work should pass away, but he intended that it should become generally known before that he acknowledged himself to be the Author of it. He therefore withdrew for a little, that the Jews might have it in their power to judge of the fact itself, without reference to any person. And hence we learn that the cure of this man cannot be ascribed to his faith, since, even after having been cured, he does not acknowledge his Physician; and yet, when he was ordered, he carried his bed, which appears to have been done by the guidance of faith. For my own part, as I do not deny that there was in him some secret movement of faith, so I say that it is clear from what follows, that he had no solid doctrine or clear light on which he could rely. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-13

Source

13. **고침을 받은 사람은 그가 누구인지 알지 못하더라.** 그리스도가 그토록 큰 일의 영광이 사라지게 하려는 의도는 없었다. 그는 먼저 유대인들이 어떤 사람과도 관계없이 사실 자체를 판단할 수 있도록 잠시 물러나려 하셨다. 따라서 이 사람의 고침이 그의 믿음으로 돌려져서는 안 됨을 배운다. 고침을 받은 후에도 의원을 알아보지 못했기 때문이다. 그러나 명령받았을 때 침상을 들었는데, 이것은 믿음의 인도로 행한 것으로 보인다. 그 안에 어떤 비밀스러운 믿음의 움직임이 있었음을 부정하지 않지만, 이어지는 내용에서 그가 의지할 수 있는 건실한 교리나 명확한 빛이 없었음이 분명하다.

원주석

14절 카드 ↗

14. After these things Jesus found him. These words show still more clearly that, when Christ concealed himself for a time, it was not in order that the remembrance of the kindness which he had conferred might perish, for he now appears in public of his own accord; only he intended that the work should first be known, and that he should afterwards be declared to be the Author of it. This passage contains a highly useful doctrine; for when Christ says, lo, thou art made whole, his meaning is, that we make an improper use of the gifts of God, if we are not excited to gratitude. Christ does not reproach the man with what he had given him, but only reminds him that he had been cured in order that, remembering the favor which he had received, he might all his life serve God his Deliverer. Thus, as God by stripes instructs and spurs us on to repentance, so he invites us to it by his goodness and forbearance; and, indeed, it is the universal design both of our redemption and of all the gifts of God, to keep us entirely devoted to Him. Now this cannot be done, unless the remembrance of the past punishment remain impressed on the mind, and unless he who has obtained pardon be employed in this meditation throughout his whole life. This admonition teaches us also, that all the evils which we endure ought to be imputed to our sins; for the afflictions of men are not accidental, but are so many stripes for our chastisement. First, then, we ought to acknowledge the hand of God which strikes us, and not to imagine that our distresses arise from a blind impetuosity of fortune; and next we ascribe this honor to God, that, since He is a Father full of goodness, He does not take pleasure in our sufferings, and therefore does not treat us more harshly than he has been offended by our sins. When he charges him, sin no more, he does not enjoin him to be free from all sin, but speaks comparatively as to his former life; for Christ exhorts him henceforth to repent, and not to do as he had done before. Lest something worse befall thee. If God does not succeed in doing us good by the stripes with which he gently chastises us, as the kindest father would chastise his tender and delicate children, He is constrained to assume a new character, and a character which, so to speak, is not natural to Him. He therefore seizes the whip to subdue our obstinacy, as He threatens in the Law, ( Leviticus 26:14 ; Deuteronomy 28:15 ; Psalms 32:9 ;) and indeed throughout the Scriptures passages of the same kind are to be found. Thus, when we are incessantly pressed down by new afflictions, we ought to trace this to our obstinacy; for not only do we resemble restive horses and mules, but we are like wild beasts that cannot be tamed. There is no reason to wonder, therefore, if God make use of severer punishment to bruise us, as it were, by mallets, when moderate punishment is of no avail; for it is proper that they who will not endure to be corrected should be bruised by strokes. In short, the use of punishments is, to render us more cautious for the future. If, after the first and second strokes, we maintain obstinate hardness of heart, he will strike us seven times more severely. If, after having showed signs of repentance for a time, we immediately return to our natural disposition, he chastises more sharply this levity which proves us to be forgetful, and which is full of sloth. Again, in the person of this man it is of importance for us to observe with what gentleness and condescension the Lord bears with us. Let us suppose that the man was approaching old age, in which case he must have been visited by disease in the very prime of life, and perhaps had been attacked by it from his earliest infancy; and now let us consider how grievous to him must have been this punishment continued through so many years. It is certain that we cannot reproach God with excessive severity in causing this man to languish, and to be half-dead, for so long a period; and, therefore, when we are punished more lightly, let us learn that it is because the Lord, in his infinite goodness, moderates the extreme rigour of the punishments which we would have well deserved. (97) Let us also learn that no punishments are so rigorous and severe, that the Lord cannot make additions to them whenever he pleases. Nor can it be doubted that wretched men by their wicked complaints, often draw down upon themselves dreadful and shocking tortures, when they assert that it is not possible to endure heavier distresses, and that God cannot send them any thing more. (98) Are not these things hidden among my treasures ? saith the Lord, ( Deuteronomy 32:34 .) We ought also to observe how slow we are in deriving benefit from God’s chastisements; for if Christ’s exhortation was not superfluous, we may learn from it that the soul of this man was not yet fully purified from every vice. Indeed, the roots of vices are too deep in us to be capable of being torn out in a single day, or in a few days; and the cure of the diseases of the soul is too difficult to be effected by remedies applied for a short time. (97) “ Que nous aurions bien meritee .” (98) “ Quand ils disent qu’il n’est pas possible d’endurer plus grand mal, et que Dieu ne leur en scauroit envoyer davantage .” return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-14

Source

14. **그 후에 예수께서 성전에서 그를 만나.** 이 말씀은 그리스도가 잠시 몸을 숨기신 것이 베푸신 친절의 기억이 사라지게 하려는 것이 아니었음을 더 명확히 보여 준다. 지금 스스로 공개적으로 나타나시기 때문이다. 다만 그 일이 먼저 알려진 후에 자신이 그 저자로 선언되기를 원하셨다.

이 구절에는 매우 유익한 교리가 담겨 있다. 그리스도가 "보라 네가 낫게 되었다"고 말씀하실 때, 하나님의 선물을 감사의 자극으로 사용하지 않으면 잘못 사용하는 것임을 의미한다. 그리스도는 그에게 준 것을 책망하는 것이 아니라, 받은 은혜를 기억하며 평생 구원자 하나님을 섬겨야 한다는 것을 상기시켜 주는 것이다.

따라서 하나님은 매질로 우리를 회개로 가르치고 자극하듯이, 선하심과 인내로 우리를 회개로 초청하신다. 실제로 우리 구속과 하나님의 모든 선물의 보편적인 목적은, 우리가 전적으로 그에게 헌신하도록 하는 것이다. 이것은 과거 징벌의 기억이 마음에 남아 있지 않고 용서를 받은 자가 평생 이 묵상에 매진하지 않으면 이루어질 수 없다.

이 권고는 또한 우리가 견디는 모든 악이 우리의 죄에 귀속되어야 함을 가르친다. 사람들의 고통은 우연이 아니라 우리를 징계하는 매이기 때문이다. 먼저 우리를 치시는 하나님의 손을 인정해야 하고, 우리의 고통이 운명의 맹목적인 충동에서 비롯된다고 상상하지 말아야 한다. 그다음으로, 하나님이 선하심으로 가득한 아버지이시므로 우리의 고통을 즐기지 않으시며, 그가 우리의 죄에 의해 불쾌하게 된 것보다 더 가혹하게 우리를 다루지 않으신다는 영예를 그에게 돌린다.

**더 심한 것이 생기지 않게 다시는 죄를 범하지 말라.** 모든 죄에서 자유롭게 하라고 명하는 것이 아니라, 이전 삶과 비교하여 말씀하신다. 앞으로 회개하여 이전과 같이 행하지 말라고 권하신다.

원주석

15절 카드 ↗

15. The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectation than that they would rage so furiously against Christ. His intention, therefore, was pious; for he wished to render to his Physician the honor which was justly due to him. The Jews, on the other hand, show their venom, not only in accusing Christ of having violated the Sabbath, but in breaking out into extreme cruelty. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-15

Source

15. **그 사람이 유대인들에게 가서.** 그리스도를 그들의 미움의 대상으로 만들려는 의도는 추호도 없었고, 그들이 그리스도에게 그처럼 맹렬히 격분하리라는 기대도 전혀 없었다. 따라서 그의 의도는 경건한 것이었다. 의원에게 마땅히 돌릴 영예를 드리기 원했던 것이다. 반면에 유대인들은, 그리스도가 안식일을 위반했다고 고발하는 것만으로 그치지 않고 극도의 잔인함으로 분출하여 자신들의 독을 보여 준다.

원주석

17절 카드 ↗

17. My Father worketh hitherto. We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary, and that it ought now to be abolished; but, on the contrary, maintains that he has not violated the Law, because this is a divine work. It is true that the ceremony of the Sabbath was a part of the shadows of the Law, (99) and that Christ put an end to it by his coming, as Paul shows, ( Colossians 2:16 ;) but the present question does not turn on that point. For it is only from their own works that men are commanded to abstain; and, accordingly, circumcision — which is a work of God, and not of men — is not at variance with the Sabbath. What Christ insists upon is this, that the holy rest which was enjoined by the Law of Moses is not disturbed when we are employed in works of God. (100) And for this reason he excuses not only his own action, but also the action of the man who carried his bed; for it was an appendage, and — as we might say — a part of the miracle, for it was nothing else than an approbation of it. Besides, if thanksgiving and the publication of the divine glory be reckoned among the works of God, it was not a profanation of the Sabbath to testify the grace of God by feet and hands. But it is chiefly concerning himself that Christ speaks, to whom the Jews were more hostile. He declares that the soundness of body which he has restored to the diseased man is a demonstration of his divine power. He asserts that he is the Son of God, and that he acts in the same manner as his Father. What is the use of the Sabbath, and for what reasons it was enjoined, I do not now argue at greater length. It is enough for the present passage, that the keeping of the Sabbath is so far from interrupting or hindering the works of God, that, on the contrary, it gives way to them alone. For why does the Law enjoin men to abstain from their own works, but in order to keep all their senses free and occupied for considering the works of God? Consequently, he who does not, on the Sabbath, allow a free course and reign to the works of God, is not only a false expounder of the Law, but wickedly overturns it. If it be objected, that the example of God is held out to men, that they may rest on the seventh day, the answer is easy. Men are not conformed to God in this respect, that He ceased to work, but by abstaining from the troublesome actions of this world and aspiring to the heavenly rest. The Sabbath or rest of God, (101) therefore, is not idleness, but true perfection, which brings along with it a calm state of peace. Nor is this inconsistent with what Moses says, that God put an end to his works , ( Genesis 2:2 ;) for he means that, after having completed the formation of the world, God consecrated that day, that men might employ it in meditating on his works. Yet He did not cease to sustain by this power the world which he had made, to govern it by his wisdom, to support it by his goodness, and to regulate all things according to his pleasure, both in heaven and on earth. In six days, therefore, the creation of the world was completed, but the administration of it is still continued, and God incessantly worketh in maintaining and preserving the order of it; as Paul informs us, that in him we live , and move , and are , ( Acts 17:28 ;) and David informs us, that all things stand so long as the Spirit of God upholds them, and that they fail as soon as he withdraws his support, ( Psalms 104:29 .) Nor is it only by a general Providence that the Lord maintains the world which He has created, but He arranges and regulates every part of it, and more especially, by his protection, he keeps and guards believers whom he has received under his care and guardianship. And I work. Leaving the defense of the present cause, Christ now explains the end and use of the miracle, namely, that by means of it he may be acknowledged to be the Son of God; for the object which he had in view in all his words and actions was, to show that he was the Author of salvation. What he now claims for himself belongs to his Divinity, as the Apostle also says, that he upholdeth all things by his powerful will, ( Hebrews 1:3 .) But when he testifies that he is God, it is that, being manifested in the flesh, he may perform the office of Christ; and when he affirms that he came from heaven, it is chiefly for the purpose of informing us for what purpose he came down to earth. (99) “ Il est bien vray que la ceremonie du Sabbath estoit une partie des ombres de la Loy .” (100) “ Quand on s’employe a oeuvres de Dieu .” (101) “ Le Repos de Dieu .” return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-17

Source

17. **내 아버지께서 이제까지 일하시니 나도 일한다 하시매.** 그리스도가 어떤 변호를 사용하는지 보아야 한다. 안식일 준수에 관한 율법이 일시적인 것이었으며 이제 폐지되어야 한다고 대답하지 않는다. 오히려 이것이 신적인 일이기 때문에 율법을 어기지 않았다고 주장한다. 할례는 사람의 일이 아니라 하나님의 일이므로 안식일과 상충하지 않는 것처럼.

그리스도가 주장하는 것은, 하나님의 일에 종사할 때는 모세의 율법이 명한 거룩한 안식이 방해받지 않는다는 것이다. 따라서 그는 침상을 들고 간 사람의 행동만이 아니라 자신의 행동도 변호한다. 그것은 기적의 부록이요 기적에 대한 인정이었기 때문이다. 더욱이 감사와 신적 영광의 선포가 하나님의 일 중에 속한다면, 발과 손으로 하나님의 은혜를 증거하는 것은 안식일을 모독하는 것이 아니다.

**나도 일한다.** 여기서 그는 이 기적이 자신이 하나님의 아들임을 나타내는 증거라고 설명한다. 자신의 모든 말과 행동에서 그가 목표로 한 것은, 자신이 구원의 저자이심을 보여 주는 것이었다.

원주석

18절 카드 ↗

18. For this reason, therefore, the Jews sought the more to slay him. This defense was so far from allaying their fury that it even enraged them the more. Nor was he unacquainted with their malignity and wickedness and hardened obstinacy, but he intended first to profit a few of his disciples who were then present, and next to make a public display of their incurable malice. By his example he has taught us that we ought never to yield to the fury of wicked men, but should endeavor to maintain the truth of God, so far as necessity demands it, though the whole world should oppose and murmur. Nor is there any reason why the servants of Christ should take it ill that they do not profit all men according to their wish, since Christ himself did not always succeed; and we need not wonder if, in proportion as the glory of God is more fully displayed, Satan rages the more violently in his members and instruments. Because he not only had broken the Sabbath. When the Evangelist says that the Jews were hostile to Christ, because he had broken the Sabbath , he speaks according to the opinion which they had formed; for I have already showed that the state of the case was quite the contrary. The principal cause of their wrath was, that he called God his Father. And certainly Christ intended that it should be understood that God was his Father in a peculiar sense, so as to distinguish himself from the ordinary rank of other men. He made himself equal to God, when he claimed for himself continuance in working ; and Christ is so far from denying this, that he confirms it more distinctly. This refutes the madness of the Arians, who acknowledged that Christ is God, but did not think that he is equal to the Father, as if in the one and simple essence of God there could be any inequality. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-18

Source

18. **유대인들이 이로 말미암아 더욱 예수를 죽이고자 하니.** 이 변호는 그들의 분노를 가라앉히기는커녕 오히려 더욱 격분시켰다. 그는 그들의 악의와 사악함과 굳은 완고함을 모르지 않으셨다. 그러나 먼저 당시 그곳에 있던 소수의 제자들에게 유익을 주고, 다음으로 그들의 치료할 수 없는 악의를 공개적으로 드러내려 하셨다.

**또한 자기를 하나님과 동등으로 삼음이러라.** 그리스도가 일하는 지속성을 자신에게 주장할 때, 유대인들은 그가 자신을 하나님과 동등으로 만들었다고 말했다. 그리스도는 이것을 부정하기는커녕 더 명확하게 확인한다. 이것은 그리스도가 하나님임을 인정하면서도 아버지와 동등하지 않다고 생각한 아리우스파의 광기를 반박한다.

원주석

19절 카드 ↗

19. Jesus therefore answered. We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended it as a calumny, that he maintains more openly that it is true. And first he insists on this point, that the work which the Jews cavilled at was a divine work, to make them understand that they must fight with God himself, if they persist in condemning what must necessarily be ascribed to him. This passage was anciently debated in various ways between the orthodox Fathers and the Arians. Arius inferred from it that the Son is inferior to the Father, because he can do nothing of himself The Fathers replied that these words denote nothing more than the distinction of the person, so that it might be known that Christ is from the Father, and yet that he is not deprived of intrinsic power to act. But both parties were in the wrong. For the discourse does not relate to the simple Divinity of Christ, and those statements which we shall immediately see do not simply and of themselves relate to the eternal Word of God, but apply only to the Son of God, so far as he is manifested in the flesh. Let us therefore keep Christ before our eyes, as he was sent into the world by the Father to be a Redeemer. The Jews beheld in him nothing higher than human nature, and, therefore, he argues that, when he cured the diseased man, he did it not by human power, but by a Divine power which was concealed under his visible flesh. The state of the case is this. As they, confining their attention to the appearance of the flesh, despised Christ, he bids them rise higher and look at God. The whole discourse must be referred to this contrast, that they err egregiously who think that they have to do with a mortal man, when they accuse Christ of works which are truly divine. This is his reason for affirming so strongly that in this work, there is no difference between him and his Father. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-19

Source

19. **예수께서 그들에게 이르시되.** 그리스도가 유대인들이 비방으로 의도했던 것을 부인하기는커녕 더 공개적으로 그것이 참임을 주장하는 것을 볼 수 있다. 그리고 먼저 유대인들이 비판한 일이 신적인 일임을 주장한다. 필연적으로 그에게 돌려야 하는 것을 정죄하기를 고집한다면, 그들이 하나님 자신과 싸워야 함을 이해하도록 하기 위함이다.

이 구절은 정통 교부들과 아리우스파 사이에 다양하게 논쟁되었다. 아리우스는 "아들이 스스로는 아무것도 할 수 없다"는 것에서 아들이 아버지보다 열등하다고 추론했다. 교부들은 이 말씀이 인격의 구별을 나타낼 뿐이라고 대답했다.

그러나 두 입장 모두 잘못되었다. 담화가 그리스도의 단순한 신성에 관한 것이 아니기 때문이다. 여기서 본 진술들은 단순히 그 자체로 하나님의 영원한 말씀에 관한 것이 아니라, 육신에 나타난 하나님의 아들에게만 적용된다. 따라서 세상에 구속자로 보내지신 하나님의 아들로서의 그리스도를 우리 눈앞에 두자.

유대인들은 그에게서 인간 본성 이상을 보지 않았다. 따라서 그는 병자를 고치셨을 때 인간의 힘이 아니라 가시적인 육신 아래 감추어진 신적 능력으로 하신 것임을 논증한다. 요점은 이것이다. 그들이 육신의 외양에만 주의를 기울여 그리스도를 경멸하므로, 더 높이 올라가 하나님을 바라보도록 명하신다.

원주석

20절 카드 ↗

20. For the Father loveth the Son. Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. “God,” they say, “loves himself in the Son.” But this statement applies beautifully to Christ as clothed with flesh, that he is beloved by the Father. What is more, we know that it is by this excellent title that he is distinguished both from angels and from men, This is my beloved Son , ( Matthew 3:17 .) For we know that Christ was chosen, that the whole love of God might dwell in him, and might flow from him to us as from a full fountain. Christ is loved by the Father, as he is the Head of the Church. He shows that this love is the cause why the Father does all things by his hand. For when he says that the Father SHOWTH to him this word must be understood to denote communication, as if he had said, “As the Father hath given to me his heart, so he hath poured out his power on me, that the Divine glory may shine in my works, and — what is more — that men may seek nothing Divine but what they find in me.” And, indeed, out of Christ it will be in vain to seek the power of God. He will show him greater works than these. By these words he means that the miracle, which he had performed in curing the man, was not the greatest of the works enjoined on him by the Father; for he had only given in it a slight taste of that grace of which he is properly both minister and Author; namely, to restore life to the world. That you may wonder. By adding these words, he indirectly charges them with ingratitude in despising so illustrious a demonstration of the power of God; as if he had said, “Though you are dull and stupid, yet the works which God shall afterwards perform by me will draw you, however reluctantly, into admiration.” Yet this appears not to have been fulfilled, for we know that seeing , they saw not ; as Isaiah also says that the reprobate are blind amidst the light of God. I reply, Christ did not now speak of their disposition, but only threw out a suggestion as to the splendor of the demonstration which he would soon afterwards give that he was the Son of God. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-20

Source

20. **아버지께서 아들을 사랑하사.** 이 구절에 대해 교부들이 내린 해석이 얼마나 가혹하고 억지스러운지는 모두가 본다. "하나님은 아들 안에서 자신을 사랑하신다"고 그들은 말한다. 그러나 이 진술은 육신을 입으신 그리스도에게, 즉 아버지의 사랑을 받으신다는 의미에서 아름답게 적용된다.

**아버지께서 하시는 일을 다 아들에게 보이시고.** '보이신다'고 할 때 이 단어는 교통을 의미한다. 마치 "아버지가 내게 자신의 마음을 주셨으므로, 내게 그의 능력을 부어 주시어 신적 영광이 내 행사에서 빛나고 사람들이 내 안에서 찾지 않으면 신적인 것을 찾을 수 없도록 하신다"고 말하는 것처럼. 실제로 그리스도 밖에서 하나님의 능력을 구하는 것은 헛수고다.

**이보다 더 큰 일을 아들에게 보이사.** 이 말씀들로 그는 병자를 고친 기적이 아버지가 그에게 명하신 일 중 가장 큰 것이 아니었음을 의미한다. 세상에 생명을 회복하는 그 은혜의 사역자이자 저자인 그가 그것의 작은 맛만 주셨기 때문이다.

원주석

21절 카드 ↗

21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will ; by which he means that he specially confers this grace on none but certain men, that is, on the elect. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-21

Source

21. **아버지께서 죽은 자들을 일으켜 살리심 같이.** 여기서 아버지가 그에게 주신 직무의 본질에 대한 개요를 보여 준다. 한 가지 종류를 지목하는 것처럼 보이지만, 그가 생명의 저자임을 선언하는 일반적인 교리다. 생명 안에는 의로움만이 아니라 성령의 모든 선물과 우리 구원의 모든 부분이 담겨 있다.

그리스도가 우리에게 생명을 주는 방식도 관찰해야 한다. 우리 모두가 죽은 채로 그를 만났으므로, 부활로 시작할 필요가 있었다. '일으킨다'와 '살린다'는 두 단어를 함께 쓸 때 잉여 언어가 아니다. 죽음에서 구출되는 것만으로 충분하지 않고, 그리스도가 생명을 완전히 완벽하게 회복하셔야 하기 때문이다. 또한 이 생명이 모든 이에게 구별 없이 주어진다고 말하지 않는다. '원하는 자에게' 생명을 주신다고 하여, 특별히 특정한 사람들 즉 택하신 자들에게만 이 은혜를 베푸신다는 것을 의미한다.

원주석

22절 카드 ↗

22. For the Father judgeth no man. He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, ( Matthew 28:18 ,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-22

Source

22. **아버지께서 아무도 심판하지 아니하시고.** 이제 더 명확하게 일반적 진리를 서술한다. 아버지가 아들의 인격으로 세상을 다스리시고 그의 손으로 통치를 행사하신다는 것이다. 하나님이 통치할 권리를 내주어 하늘에서 마치 사인(私人)처럼 한가하게 계신다면 매우 불합리하게 보일 수 있다. 대답은 쉽다. 아버지는 아들에게 있으시고 그 안에서 일하신다. 그러나 하나님께 오르려 할 때 모든 감각이 즉시 실패하므로, 그리스도가 보이지 않는 하나님의 생생한 형상으로 우리 눈앞에 놓여 있다.

따라서 하늘의 비밀을 탐구하는 데 헛수고할 이유가 없다. 하나님이 그리스도의 인격으로 자신을 가까이 보여 주심으로써 우리의 연약함을 배려하시기 때문이다. 세상의 다스림, 우리 자신의 상태, 우리 구원의 하늘 보호에 관한 질문이 나올 때마다, 그리스도만을 바라보는 눈을 배우자. 그에게 모든 권세가 맡겨졌고(마 28:18), 그의 얼굴에서 그렇지 않으면 숨겨지고 멀리 있었을 아버지 하나님이 우리에게 나타나신다.

원주석

23절 카드 ↗

23. That all men may honor the Son. This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reigns in the person of Christ, this does not mean that he reposes in heaven, as indolent kings are wont to do, but because in Christ he manifests his power and shows himself to be present. For what else is the meaning of these words, that all men may honor the Son, but that the Father wishes to be acknowledged and worshipped in the Son? Our duty, therefore, is to seek God the Father in Christ, to behold his power in Christ, and to worship him in Christ. For, as immediately follows, he who honoureth not the Son deprives God of the honor which is due to him. All admit that we ought to worship God, and this sentiment, which is natural to us, is deeply rooted in our hearts, so that no man dares absolutely to refuse to God the honor which is due to him; yet the minds of men lose themselves in going out of the way to seek God. Hence so many pretended deities, hence so many perverse modes of worship. We shall never, therefore, find the true God but in Christ, nor shall we ever worship Him aright but by kissing the Son , as David tells us, ( Psalms 2:12 ;) for, as John elsewhere declares, He who hath not the Son hath not the Father, ( 1 John 2:23 .) Mahometans and Jews do indeed adorn with beautiful and magnificent titles the God whom they worship; but we ought to remember that the name of God, when it is separated from Christ, is nothing else than a vain imagination. Whoever then desires to have his worship approved by the true God, let him not turn aside from Christ. Nor was it otherwise with the Fathers under the Law; for though they beheld Christ darkly under shadows, yet never did God reveal himself out of Christ. But now, since Christ has been manifested in the flesh and appointed to be King over us, the whole world must bend the knee to him, in order to obey God; for the Father having made him sit at his right hand, he who forms a conception of God without Christ takes away the half of him. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-23

Source

23. **이는 모든 사람으로 아버지를 공경하는 것 같이 아들을 공경하게 하려 하심이라.** 이 절은 하나님이 그리스도의 인격으로 통치하신다고 할 때 게으른 왕들처럼 하늘에서 안주하시는 것이 아니라, 그리스도 안에서 능력을 나타내시고 자신이 임재하심을 보여 주신다는 것을 충분히 확인한다. 모든 이가 아들을 공경하게 하려 한다는 것이 다른 무엇을 의미하겠는가? 아버지가 아들 안에서 인정받고 예배받기를 원하신다는 것이다.

따라서 우리의 의무는 그리스도 안에서 하나님 아버지를 구하고, 그리스도 안에서 그의 능력을 보며, 그리스도 안에서 그를 예배하는 것이다. 아들을 공경하지 않는 자는 하나님에게 마땅한 영예를 박탈하는 것이다.

마호메트교도들과 유대인들이 예배하는 하나님을 아름답고 웅장한 칭호로 꾸미더라도, 하나님의 이름이 그리스도와 분리될 때 그것은 헛된 상상에 불과하다는 것을 기억해야 한다.

원주석

24절 카드 ↗

24. He that heareth my word. Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. For the doctrine of the Gospel seems as a scepter to Christ, by which he governs believers whom the Father has made his subjects. And this definition is eminently worthy of notice. Nothing is more common than a false profession of Christianity; for even the Papists, who are most inveterate enemies of Christ, do in the most presumptuous manner boast of his name. But here Christ demands from us no other honor than to obey his Gospel. Hence it follows, that all the honor which hypocrites bestow on Christ is but the kiss of Judas, by which he betrayed his Lord. Though they may a hundred times call him King, yet they deprive him of his kingdom and of all power, when they do not exercise faith in the Gospel. Hath eternal life. By these words he likewise commends the fruit of obedience, that we may be more willing to render it. For who ought to be so hardened as not to submit willingly to Christ, when the reward of eternal life is held out to him? And yet we see how few there are whom Christ gains to himself by so great goodness. So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace. Both, therefore, are here included by Christ — the robe of devout and sincere worship which he requires from us, and the method by which he restores us to life. For it would not be sufficient to understand what he formerly taught, that he came to raise the dead , unless we also knew the manner in which he restores us to life. Now he affirms that life is obtained by hearing his word, and by the word hearing he means faith , as he immediately afterwards declares. But faith has its seat not in the ears, but in the heart. Whence faith derives so great power, we have formerly explained. We ought always to consider what it is that the Gospel offers to us; for we need not wonder that he who receives Christ with all his merits is reconciled to God, and acquitted of the condemnation of death; and that he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life , ( Romans 6:6 .) The clause which is added, believeth on him who sent him, serves to confirm the authority of the Gospel: when Christ testifies that it came from God, and was not invented by men, as he elsewhere says that what he speaks is not from himself , but was delivered to him by the Father, ( John 7:16 .) And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ? The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins? But hath passed. Some Latin copies have this verb in the future tense, will pass from death to life ; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek word μεταβέβηκε ( hath passed ) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life ; for the incorruptible seed of life ( 1 Peter 1:23 ) resides in the children of God, and they already sit in the heavenly glory with Christ by hope, ( Colossians 3:3 ,) and they have the kingdom of God already established within them , ( Luke 17:21 .) For though their life be hidden , they do not on that account cease to possess it by faith; and though they are besieged on every side by faith, they do not cease to be calm on this account, that they know that they are in perfect safety through the protection of Christ. Yet let us remember that believers are now in life in such a manner that they always carry about with them the cause of death; but the Spirit, who dwells in us, is life , which will at length destroy the remains of death ; for it is a true saying of Paul, that death is the last enemy that shall be destroyed, ( 1 Corinthians 15:26 .) And, indeed, this passage contains nothing that relates to the complete destruction of death, or the entire manifestation of life. But though life be only begun in us, Christ declares that believers are so certain of obtaining it, that they ought not to fear death ; and we need not wonder at this, since they are united to him who is the inexhaustible fountain of life . return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-24

Source

24. **내 말을 듣고 또 나 보내신 이를 믿는 자는.** 여기서 하나님을 공경하는 방식이 묘사된다. 어떤 외적 행위나 허황된 의식으로만 이루어진다고 생각하지 않도록. 복음의 교리는 그리스도에게 홀로 같아서, 아버지가 그의 신하로 삼은 믿는 자들을 그것으로 다스리신다.

이 정의는 특별히 주목할 가치가 있다. 그리스도교를 거짓으로 고백하는 것보다 더 흔한 것은 없다. 그리스도의 가장 완고한 적인 교황권 신자들도 그의 이름을 가장 뻔뻔하게 자랑한다. 그러나 그리스도는 복음에 순종하는 것 외에 다른 영예를 우리에게 요구하지 않는다.

**영생을 얻었고.** 이 말씀들로 순종의 열매를 칭찬하여 더 기꺼이 순종하게 한다. 영생이라는 보상이 제시될 때 누가 그처럼 완고하게 그리스도에게 복종하지 않겠는가? 그러나 그토록 큰 선하심으로 자신에게 얻어지는 이들이 얼마나 적은지 볼 수 있다.

**사망에서 생명으로 옮겼느니라.** 일부 라틴어 사본은 이 동사를 미래 시제로 가지지만, 그리스어 단어는 어떤 모호함도 없다. 이미 사망에서 생명으로 옮겼다고 말하는 것에 부적절함은 없다. 하나님의 자녀들 안에 부패하지 않는 생명의 씨앗이 거하고, 그들은 소망으로 이미 그리스도와 함께 하늘 영광에 앉아 있으며(골 3:3), 하나님의 나라가 이미 그들 안에 세워져 있기 때문이다(눅 17:21). 비록 그들의 생명이 숨겨져 있어도, 그들은 믿음으로 그것을 소유하기를 멈추지 않는다.

원주석

25절 카드 ↗

25. Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, how eagerly he desires our welfare, and next, of how great importance it is that the faith of the Gospel should be deeply fixed and thoroughly confirmed. The statement has indeed some appearance of being incredible, when we are told that this is the effect of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, ( John 11:44 ,) and to the widow’s son at Nain, ( Luke 7:15 ,) and similar instances, are refuted by what follows. First, Christ shows that we are all dead before he quickens us; and hence it is evident what the whole nature of man can accomplish towards procuring salvation. When the Papists wish to set up their free-will, they compare it to the Samaritan whom the robbers had left half-dead on the road, ( Luke 10:30 ;) as if by the smoke of an allegory they could darken a clear statement, by which Christ declares that we are fully condemned to death. And indeed as we have been, since the revolt of the first man, alienated from God through sin, all who do not acknowledge that they are overwhelmed with everlasting destruction do nothing else than deceive themselves by empty flatteries. I readily acknowledge that in the soul of man there remains some remnant of life; for understanding, and judgment, and will, and all our senses, are so many parts of life; but as there is no part which rises to the desire of the heavenly life, we need not wonder if the whole man, so far as relates to the kingdom of God, is accounted dead. And this death Paul explains more fully when he says, that we are alienated from the pure and sound reason of the understanding, that we are enemies to God, and opposed to his righteousness, in every affection of our heart; that we wander in darkness like blind persons, and are given up to wicked lusts, ( Ephesians 2:1 .) If a nature so corrupted has no power to desire righteousness, it follows that the life of God is extinguished in us. Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us. For he does not speak indiscriminately of all the dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them to life. This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear , than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God. The hour cometh, and now is. He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world. But did not the word of God always give life to men? This question may be easily answered. The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death. But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-25

Source

25. **진실로 진실로 너희에게 이르노니.** 하나님의 아들이 우리 구원에 관하여 이처럼 자주 맹세하는 것은, 첫째로 우리 복지를 얼마나 열심히 원하시는지, 둘째로 복음의 믿음이 깊이 고정되고 철저히 확인되는 것이 얼마나 중요한지를 알려 준다.

그리스도가 말씀하는 믿음의 효과, 즉 죽은 자들을 살릴 만큼 강력하다는 것이 믿기 어려운 것처럼 보인다. 따라서 그리스도의 복음의 음성이 죽은 자들을 살릴 만한 생명을 줄 능력이 있다는 것을 맹세로 확인한다.

그가 영적 죽음에 대해 말한다는 것은 일반적으로 동의한다. 먼저 그리스도는 우리가 그가 우리를 소생시키기 전에 모두 죽어 있음을 보여 준다. 따라서 인간 본성의 전체가 구원을 얻는 데 무엇을 할 수 있는지가 분명하다.

교황권 신자들이 자유의지를 세우려 할 때, 그것을 강도들이 길에 반쯤 죽게 내버려 둔 사마리아인에 비교한다(눅 10:30). 마치 알레고리의 연기로 명확한 진술을 어둡게 할 수 있는 것처럼. 그러나 그리스도는 우리가 완전히 영원한 멸망으로 정죄되었다고 선언하신다.

**오는 때가 있고 지금이 곧 그 때라.** 이전에 결코 일어나지 않은 일처럼 말씀하신다. 실제로 복음의 선포는 세상의 새롭고 갑작스러운 부활이었다. 그러나 하나님의 말씀이 항상 사람들에게 생명을 주지 않았는가? 이 질문은 쉽게 답할 수 있다. 율법과 선지자들의 교리는 하나님의 백성에게 전달되었으므로, 그것은 그들을 살아 있게 유지하기 위한 것이었지 죽음에서 돌이키기 위한 것이 아니었다.

원주석

26절 카드 ↗

26. For as the Father hath life in himself. He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life , ( Psalms 36:9 .) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: “God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us.” Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-26

Source

26. **아버지께서 자기 속에 생명이 있음 같이.** 그는 자신의 음성이 어디서 그런 효력을 얻는지를 보여 준다. 그가 생명의 샘이며 음성으로 사람들에게 부어 주시기 때문이다. 그의 입에서 생명이 흘러오지 않는다면, 그 안에 그 원인과 원천이 없는 것이다. 하나님은 자기 안에 생명이 있다고 하는데, 자신의 내재적 능력으로만 사실 뿐 아니라, 생명의 충만함을 담고 있어 모든 것에 생명을 전달하시기 때문이다.

하나님의 위엄이 우리에게서 멀리 있어 알려지지 않고 숨겨진 원천과 같기 때문에, 그것이 그리스도 안에서 공개적으로 나타났다. 따라서 우리 앞에 열린 샘이 놓여 있어 거기서 길어낼 수 있다. 이 말씀의 의미는 이것이다. "하나님은 생명이 자신 안에 숨겨지고 묻혀 있기를 원하지 않으시므로, 그것을 아들 안에 부어 우리에게 흘러오게 하셨다."

원주석

27절 카드 ↗

27. And hath given him power. He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in the earth. The word ( ἐξουσία ) here denotes authority Judgment is here put for rule and government, as if he had said, that the Father had appointed him to be King, to govern the world, and exercise the power of the Father himself. Because he is the Son of man. This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ, having been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him ( Philippians 2:7 .) But for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: “What had been hidden in God is revealed to us in Christ as man, and life , which was formerly inaccessible, is now placed before our eyes.” There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ’s meaning. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-27

Source

27. **또 인자됨으로 말미암아 심판하는 권한을 주셨느니라.** 다시 아버지가 그에게 지배권을 주셔서 하늘과 땅의 모든 것에 대해 완전한 권세를 갖게 하셨다고 반복한다. 여기서 '권한'이라는 단어는 권위를 의미한다. 심판은 왕국과 다스림을 나타내며, 아버지가 그를 왕으로 세워 세상을 다스리고 아버지의 능력을 행사하도록 하셨다는 것이다.

**인자됨으로 말미암아.** 이 이유가 특별히 주목할 만하다. 그가 사람으로서 우리에게 나아와 아버지에게서 받은 것을 나누어 줄 수 있도록 그런 능력의 웅장함으로 치장되었다는 것을 의미한다. 그리스도가 자신을 위해 그것을 받은 것이 아니라 우리를 그의 풍성함으로 풍요롭게 하기 위함이다. 요약하면, "하나님 안에 숨겨져 있던 것이 사람으로서의 그리스도 안에서 우리에게 계시되었고, 이전에는 접근할 수 없었던 생명이 이제 우리 눈 앞에 놓여 있다."

원주석

28절 카드 ↗

28. Wonder not at this. We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said; for it is not an instance of greater power to raise up bodies than to raise up minds. I reply, it is not from the fact itself that he makes a comparison between the greater and the less, but from the opinion of men; for, being carnal, they admire nothing but what is outward and visible. Hence it arises that they pass by the resurrection of the soul with little concern, while the resurrection of the body excites in them greater admiration. Another effect produced by this gross stupidity of ours is, that those things which are perceived by the eyes have a more powerful influence in producing faith than those which can be received by faith alone. As he mentions the last day, that limitation — -and now is — is not again added, but he simply declares that the time will one day arrive. But another objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men, (103) what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration of all things; as if he had said, “What I now tell you that I have commenced, I will one day finish before your eyes.” And, indeed, when Christ now, by the voice of his Gospel, quickens souls which had been sunk in perdition, it is a sort of preparation for the last resurrection. Again, as he includes the whole human race, he immediately makes a distinction between the elect and the reprobate. This division shows that the reprobate, as they are now summoned by the voice of Christ to come to judgment, will also, by the same voice, be dragged and brought to appear at his tribunal. But why does he mention those only who are shut up in graves, as if others would not be partakers of the resurrection, whether they have been drowned, or devoured by wild beasts, or reduced to ashes? The answer is, that as the dead are commonly buried, by the figure of speech called synecdoche , he employs a part to denote all who are already dead. And this is more emphatic than if he had said simply, the dead ; for those whom death already deprived of life and light the grave withdraws, as it were, from the world. Shall hear his voice. The voice of the Son means the sound of the trumpet , which will sound at the command by the power of Christ, ( Matthew 24:31 ; 1 Corinthians 15:52 .) For though an angel will be a herald or forerunner, ( 1 Thessalonians 4:16 ,) this does not hinder what is done by the authority of the Judge, and as it were in his own person, from being ascribed to himself. (103) “ Des contempteurs de Dieu et incredules ;” “with despisers of God and unbelievers.” return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-28

Source

28. **이를 놀랍게 여기지 말라.** 마지막 부활에서 앞서 말한 것의 확인을 이끌어 내는 것이 불완전한 추론이라고 생각할 수 있다. 몸을 살리는 것이 마음을 살리는 것보다 더 큰 능력이 아니기 때문이다. 대답은, 사실에서 크고 작음을 비교하는 것이 아니라 사람들의 의견에서 비교한다는 것이다. 육신적이므로 외적이고 가시적인 것만을 경탄하기 때문이다.

**무덤 속에 있는 자가 다 그의 음성을 들을 때가 오나니.** 그리스도는 여기서 무덤에 갇힌 자들만 언급하는데, 마치 다른 이들은 부활에 참여하지 못하는 것처럼 보인다. 대답은, 죽은 자들은 흔히 매장되므로 제유법(提喩法)으로 전체를 나타내기 위해 일부를 사용한다는 것이다. 아들의 음성은 그리스도의 권위와 능력에 의해 울릴 나팔 소리를 의미한다(마 24:31; 고전 15:52).

원주석

29절 카드 ↗

29. And they who have done good. He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit , ( Matthew 7:16 ; Luke 6:44 .) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross ( Luke 23:42 ) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him, (104) there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them , ( Titus 2:14 .) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected. The inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone. (104) “ Sans le pardon que Dieu fait a ses fideles .” return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-29

Source

29. **선한 일을 행한 자는.** 그는 선행으로 믿는 자들을 지목한다. 나무는 열매로 알 수 있다고 다른 곳에서 가르치는 것처럼(마 7:16). 그들이 부르심을 받은 이후 헌신하기 시작한 선행을 칭찬한다.

교황권 신자들이 이 구절들에서 이끌어 내는 추론, 즉 영생이 행위의 공로에 달려 있다는 것은 어렵지 않게 반박된다. 그리스도는 지금 구원의 원인을 다루는 것이 아니라, 단지 자신의 표로 택한 자들을 버림받은 자들과 구별하신다. 그것도 자신의 사람들을 거룩하고 흠 없는 생활로 초청하고 권하기 위함이다.

우리를 의롭게 하는 믿음이 올바르고 의롭게 살려는 진지한 욕구를 동반한다는 것을 부정하지 않는다. 다만 우리의 확신은 오직 하나님의 자비 외에 어떤 것에도 기댈 수 없다고 주장할 뿐이다.

원주석

30절 카드 ↗

30. I can do nothing of myself. It would be superfluous here to enter into abstruse reasonings, whether the Son of God can do any thing of himself or otherwise, so far as relates to his eternal Divinity; for he did not intend to keep our minds employed about such trifles. Consequently there was no reason why the ancients should have given themselves so much anxiety and distress about refuting the calumny of Arius. That scoundrel gave out that the Son is not equal to the Father because he can do nothing of himself The holy men reply, that the Son justly claims for himself all that can be ascribed to the Father, from whom he takes his commencement, with respect to his person. But, in the first place, Christ does not speak of his Divinity simply, but warns us that, so far as he is clothed with our flesh, we ought not to judge of him from the outward appearance, because he has something higher than man. Again, we ought to consider with whom he has to deal. His intention was, to refute the Jews who were endeavoring to contrast him with God. He therefore affirms that he does nothing by human power, because he has for his guide and director God who dwells in him. We ought always to keep in remembrance that, whenever Christ speaks concerning himself, he claims only that which belongs to man; for he keeps his eye upon the Jews, who erroneously said that he was merely one of the ordinary rank of men. For the same reason, he ascribes to the Father whatever is higher than man. The word judge belongs properly to doctrine, but is intended also to apply to the whole of his administration, as if he had said, that he acts by the Father’s direction in all things, that the Father’s will is his rule, and therefore that He will defend him against all adversaries. (105) And my judgment is just. He concludes that his actions and sayings are beyond the risk of blame, because he does not allow himself to attempt anything but by the command and direction of the Father; for it ought to be regarded as beyond all controversy that whatever proceeds from God must be right. This modesty ought to be held by us as the first maxim of piety, to entertain such reverence for the word and works of God, that the name of God would alone be sufficient to prove their justice and rectitude; but how few are to be found who are ready to acknowledge that God is just, unless they are compelled to do so! I acknowledge, indeed, that God demonstrates his righteousness by experience; but to limit it to the perception of our flesh, so as to have no opinion respecting it but what our own mind suggests, is wicked and daring impiety. Let us, therefore, set it down as certain and undoubted, that whatever is from God is right and true, and that it is impossible for God not to be true in all his words, just and right in all his actions. We are likewise reminded that the only rule for acting well is, to undertake nothing but by the direction and commandment of God. And if after this the whole world should rise against us, we shall still have this invincible defense, that he who follows God cannot go astray. Because I seek not my own will. He does not here make his own will and that of his Father to clash with each other, as if they were contrary things, but only refutes the false opinion which they entertained, that he was impelled by human presumption rather than guided by the authority of God. He affirms, therefore, that he has no disposition which is peculiar to himself and separate from the command of the Father. (105) “ Il sera son protecteur et garent contre tous adversaires .” return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-30

Source

30. **나는 스스로 아무 것도 할 수 없노라.** 여기서 하나님의 아들이 영원한 신성과 관련하여 스스로 무엇을 할 수 있는지에 대한 난해한 추론에 들어가는 것은 불필요하다. 그는 우리의 마음이 그런 사소한 것에 매달리게 하려는 의도가 없었기 때문이다.

그리스도는 단순히 자신의 신성에 대해 말하는 것이 아니라, 우리의 육신을 입은 한에서 외적 외양으로 자신을 판단하지 말라고 경고하신다. 그 안에 사람보다 높은 것이 있기 때문이다. 또한 그가 누구와 상대하는지를 고려해야 한다. 자신을 하나님과 대조하려는 유대인들을 반박하려 하셨다. 따라서 인간의 힘으로 행하는 것이 아니라고 선언하신다. 자신 안에 거하는 하나님이 그의 안내자이기 때문이다.

**내 심판도 의로우니.** 그는 아버지의 명령과 인도에 의해서만 행하기 때문에 자신의 행동과 말씀이 비난의 위험을 넘어선다고 결론 짓는다. 하나님에게서 나오는 것은 무엇이든 옳아야 한다는 것이 논란 여지 없이 인정되어야 하기 때문이다.

원주석

31절 카드 ↗

31. If I testify concerning myself. He does not here take any thing away from the credit due to his testimony, which he elsewhere asserts in strong terms, but he speaks by way of concession; for Christ, having been in other respects most abundantly supported, consents that they should not believe his word. “If my testimony concerning myself,” says he, “is suspected by you according to the ordinary custom of men, let it go for nothing.” Now we know that what any man asserts about himself is not reckoned to be true and authentic, although in other respects he speak truth, because no man is a competent witness in his own cause. Though it would be unjust to reduce the Son of God to this rank, yet he prefers to surrender his right, that he may convince his enemies by the authority of God. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-31

Source

31. **내가 만일 나를 위하여 증언하면.** 그는 여기서 자신의 증언에 돌릴 신뢰에서 아무것도 빼앗지 않는다. 다른 곳에서 강하게 주장하는 것이기 때문이다. 그러나 양보의 방식으로 말씀하신다. "자신에 관한 나의 증언이 사람들의 통상적인 관습에 따라 의심스럽다면, 아무것도 아닌 것으로 여기라." 자신에 대해 어떤 사람이 주장하는 것은 참으로 인정되지 않는다는 것을 알기 때문이다. 어떤 사람도 자신의 사건에서 능력 있는 증인이 아니다.

하나님의 아들을 이 지위로 낮추는 것이 부당하지만, 그는 자신의 권리를 양보하기를 더 좋아한다. 그들이 하나님의 권위로 확신하도록 하기 위함이다.

원주석

33절 카드 ↗

33. You sent to John. Before producing the testimony of God, he presses them with the answer of John, from which they could not honorably withhold their belief. For of what use was it to send to him , if they did not intend to abide by his words? They send to him as a Prophet of God, and thus they pretend that his word will be regarded by them as an oracle. Now, though this implies another admission in their favor, still Christ openly brings against them this charge, that nothing but their own malice (106) hinders them from believing. And, therefore, we see that this circumstance is highly appropriate to the matter in hand, namely, that they sent to John, and — as if their motive had been a desire to learn — inquired at him who was the Messiah, and yet paid no attention to his reply. (106) “ Rien que leur propre malice .” return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-33

Source

33. **너희가 요한에게 사람을 보내매.** 하나님의 증언을 내세우기 전에, 요한의 대답으로 그들을 압박한다. 거기서 믿음을 보류하는 것은 명예롭지 않은 일이었기 때문이다. 그에게 보낸 것이 무슨 소용이었는가, 그의 말을 따를 의도가 없다면? 그를 하나님의 선지자로 보내어, 그의 말이 신탁으로 여겨질 것처럼 가장한다. 이제 그리스도는 공개적으로 이 비난을 그들에게 가져온다. 그들이 요한에게 보내 마치 배우려는 욕구로 메시야가 누구인지를 물었지만, 그의 대답에는 주의를 기울이지 않았다는 것이다.

원주석

34절 카드 ↗

34. I receive not testimony from men. Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples will be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth, ( Acts 1:8 .) I reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-34

Source

34. **나는 사람에게서 증언을 취하지 아니하노라.** 그러나 하나님이 그리스도를 자신의 증인으로 선택하신 것이 헛된 것은 아니었다. 제자들도 그의 증인이 될 것이라고 다른 곳에서 말씀하신다. 대답은, 그리스도가 요한의 증언을 사용하는 것이 자신이 그것을 필요로 해서가 아니라, 우리가 거기서 어떤 확인을 받는 것이 유익하기 때문이라는 것이다.

**내가 이것을 말함은 너희로 구원을 받게 하려 함이라.** 이 진술로 그는 자신보다 사람들의 유익을 위해 복음의 선구자들을 세워 자신의 뜻을 증거한다는 것을 의미한다. 여기서도 그의 놀라운 선하심의 두드러진 증거를 본다. 그가 우리 구원을 위해 모든 것을 조절하신다. 따라서 우리는 이에 응하여, 우리를 구원하기 위해 그가 쏟는 큰 배려가 열매 없이 되지 않도록 힘써야 한다.

원주석

35절 카드 ↗

35. He was a burning and shining lamp. When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, because they choose to be so, since God kindled a lamp before their eyes. The meaning of the words therefore is, “God did not intend that you should go astray; for he appointed John to be a lamp, that he might direct you by his brightness; and, therefore, when you do not acknowledge me to be the Son of God, this arises from voluntary error.” This is followed by another reproach, that not only did they shut their eyes, and thus obstruct the entrance of the light which was offered to them, but they intentionally abused it for the purpose of crushing Christ. For when they were ready to applaud John beyond what he justly deserved, this arose from a wicked and treacherous design not to give way to the Son of God. And you were willing to amuse yourselves in his light. This wicked abuse of the heavenly light Christ elegantly compares to foolish mirth; as if the head of a family were to light a lamp for his servants by night, that they might perform the duties which he had enjoined on them, but they, instead of doing so, employed it for debauchery and every kind of licentiousness. By these words Christ accuses the Jews, and at the same time conveys to all of us a warning that, when God sends faithful teachers to guide us in the right way, we should take care not to abuse them by wandering in every direction. How useful this warning is, the experience of all ages shows. God undertakes to direct men, throughout the whole course of their life, to the final goal, and sends his prophets to be their guides. Yet such is the madness of the folly of men that, instead of walking, they prefer to indulge in wanton dancing, without making any progress; so light and unsteady are they that, despising and rejecting his continued guidance, they are hurried away by the sudden impulses of their passions. For a time, or, for an hour. By this term he reproves them for their folly in thinking that wickedness of a transitory nature and short duration can extinguish the light of God. Thus in our own day all those faithful teachers whom God has given to his Church as burning lamps are applied by the Papists to a contrary purpose; as if their intention were, by looking at the light, to dazzle their eyes. And not only do they abuse the lamps for extinguishing the light of God, but they often indulge in foolish gaiety amidst the darkness, as when they rise against the pure doctrine of the Gospel, and glory in the foolish sayings of their noisy declaimers. But what Christ here asserts concerning John, Paul declares to be common to all believers, because, having the word of life, they ought to give light to the world, like torches. But Christ shows that it belongs strictly to the Apostles and ministers of the Gospel to go before others and hold out the torch to guide them; (107) for though we are all blind, and in the midst of darkness, God shines upon us by the light of his word. But here he peculiarly adorns John the Baptist with this honorable designation, because by his ministry God shone on his Church with much greater brightness. (107) “ Pource qu’ils marchent les premiers, portans le flambe au devant les autres pour les guider .” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-35

Source

35. **요한은 켜서 빛을 발하는 등불이라.** 그를 타오르는 등불이라 부를 때, 이것은 그들의 배은망덕을 증명한다. 하나님이 그들의 눈앞에 등불을 켜셨는데도 자신들이 눈이 먼 것은, 그것을 원하기 때문이다. 말씀의 의미는 이것이다. "하나님은 너희가 길을 잃기를 원하지 않으셨다. 그의 밝음으로 너희를 안내하도록 요한을 등불로 세우셨다. 따라서 내가 하나님의 아들임을 인정하지 않는 것은 자발적인 오류에서 비롯된 것이다."

또 다른 꾸짖음이 이어진다. 제공된 빛에 눈을 닫아 그 들어옴을 막았을 뿐 아니라, 의도적으로 그것을 그리스도를 짓누르는 데 남용했다. 요한을 그가 마땅히 받을 것 이상으로 칭찬할 준비가 되었을 때, 이것은 하나님의 아들에게 길을 내주지 않으려는 사악하고 배신적인 의도에서 비롯된 것이다.

**너희는 잠깐 그 빛 안에서 즐기려 하였느니라.** 이 하늘 빛의 사악한 남용을 그리스도는 어리석은 쾌락에 비교한다. 마치 가장이 밤에 집안일을 수행하도록 등불을 켜주었는데, 그들이 대신 그것을 방종을 위해 사용하는 것처럼.

**잠깐 동안.** 이 용어로 그는 일시적이고 짧은 사악함이 하나님의 빛을 끌 수 있다고 생각하는 그들의 어리석음을 꾸짖는다.

원주석

36절 카드 ↗

36. But I have greater testimony than that of John. After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, he now repeats a second time what he had said, that he has no need of the testimony of man, as if he had not enough of himself; although, perceiving that they held his person in contempt, he sent them to his Father, according to his custom. For the works which the Father hath given me to do. He holds out to view two things, by which he was proved to be the Son of God. “ My Father , ” says he, “attests by miracles that I am his Son; and before I came into the world, he gave abundant testimony to me in the sacred writings.” Let us always remember what object he has in view. He wishes to be recognized as the Messiah promised by God, that he may be heard, and, therefore, he maintains that he is now manifested to be such a person as Scripture describes him. It may be asked, Are miracles sufficient to prove this; for similar miracles had been already performed by the Prophets? I reply, those miracles which God performed by the agency of the Prophets did not go beyond the purpose for which they were intended, namely, to show that they were the ministers of God, because they could in no other way obtain the authority due to their office. But God intended to exalt his Son more highly, and this purpose of God ought to be regarded by us as the design of miracles. Therefore, if the Jews had not been prejudiced by malice and voluntarily shut their eyes, Christ might easily have proved to them by his miracles who and what he was. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-36

Source

36. **내게는 요한의 증거보다 더 큰 증거가 있으니.** 유대인들이 요한을 통해 하나님의 선물을 사악하게 남용했음을 보여 준 후, 사람의 증언이 마치 자신이 충분하지 않은 것처럼 필요 없다는 것을 다시 반복한다. 그들이 자신의 인격을 경멸하는 것을 보고, 평소 방식대로 아버지에게 가도록 그들을 보낸다.

**내가 완성하려는 일, 곧 아버지께서 내게 주신 일이.** 자신이 하나님의 아들임을 증명하는 두 가지를 내세운다. "내 아버지는 기적으로 내가 그의 아들임을 증언하시고, 내가 세상에 오기 전에 성경에서 나에 대해 풍부한 증언을 주셨다."

기적이 그것을 증명하기에 충분한지 물을 수 있다. 유사한 기적이 이미 선지자들에 의해 행해졌기 때문이다. 대답은, 하나님이 선지자들을 통해 행하신 기적은 그들이 하나님의 사역자임을 보여 주려는 목적을 넘어서지 않았다는 것이다. 그러나 하나님은 그의 아들을 더 높이 높이려 하셨다. 유대인들이 악의에 편견을 갖지 않고 자발적으로 눈을 감지 않았다면, 기적으로 그리스도가 누구이고 무엇인지를 쉽게 증명받을 수 있었을 것이다.

원주석

37절 카드 ↗

37. And the Father who hath sent me. To limit this statement, as some have done, (108) to the voice which was heard at his baptism, ( Matthew 3:17 ,) is a mistake; for he says in the past tense, that the Father ( μεμαρτύρηκε ) testified , in order to show that he did not come forward as an unknown person, because the Father had long ago distinguished him by such peculiar marks that, bringing them along with him, he might be recognized. I explain, therefore, that God testified concerning his Son, whenever in past times he held out to the ancient people the hope of salvation, or promised that the kingdom of Israel would be fully restored. In this manner the Jews must have formed an idea of Christ from the Prophets, before he was manifested in the flesh. When having him before their eyes, they despise and therefore reject him, they show plainly that they have no relish for the Law, with which Christ also reproaches them; and yet they boasted of their knowledge of the Law, as if they had been brought up in the bosom of God. You have never heard his voice. After having complained that they do not receive him, Christ breaks out in still more severe language against their blindness. When he says that they had never heard the voice of God, or seen his shape, these are metaphorical expressions, by which he intends to state generally that they are utterly estranged from the knowledge of God. For as men are made known by the countenance and speech, so God utters his voice to us by the voice of the Prophets, and, in the sacraments, takes, as it were, a visible form, from which he may be known by us according to our feeble capacity. But he who does not recognize God in his lively image, plainly shows by this very fact that he worships no Deity but what he has himself contrived. For this reason Paul says, that the Jews had a vail placed before their eyes , that they might not perceive the glory of God in the face of Christ, ( 2 Corinthians 3:14 .) (108) “ Aucuns s’abusent .” return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-37

Source

37. **또한 나를 보내신 아버지께서 친히.** 일부가 이것을 세례 시에 들린 음성(마 3:17)으로 제한하는 것은 실수다. 그가 과거 시제로 말씀하시는 것은, 자신이 알려지지 않은 사람으로 나아오지 않으셨음을 보여 주기 위함이다. 아버지가 오래전에 그를 그런 독특한 표로 구별하셔서 그것들을 함께 가져와 알아볼 수 있게 하셨기 때문이다. 따라서 과거에 하나님이 옛 백성에게 구원의 소망을 내세우거나 이스라엘 왕국이 완전히 회복될 것을 약속했을 때마다 그의 아들에 대해 증언하셨다고 설명한다.

**너희는 아무 때에도 그 음성을 듣지 못하였고.** 하나님의 음성을 들은 적이 없고 그의 형체를 본 적도 없다고 말씀하실 때, 이것은 그들이 하나님의 지식으로부터 완전히 멀어져 있음을 일반적으로 나타내는 은유적 표현이다. 사람들이 얼굴과 말로 알려지는 것처럼, 하나님은 선지자들의 음성으로 우리에게 말씀하시고 성례에서 우리의 미약한 능력에 따라 알 수 있는 가시적 형태를 취하신다.

원주석

38절 카드 ↗

38. And you have not his word abiding in you. This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses. Besides, how can that man have the word of life abiding in him who drives from him the life itself? How can that man keep the doctrine of the Law who destroys the soul of the Law, as far as lies in his power? For the Law without Christ is empty and has no solidity. Just in proportion, therefore, as any man knows Christ, is the proficiency which he has made in the word of God. return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-38

Source

38. **그 말씀이 너희 속에 거하지 아니하니.** 이것이 진정으로 유익을 얻는 방식이다. 하나님의 말씀이 우리 안에 뿌리를 내려 마음에 새겨져 거기 고정된 거처를 갖는 것이다. 그리스도는 하늘의 교리가 유대인들 사이에 자리가 없다고 선언한다. 그들이 어디서나 칭찬을 부여하는 하나님의 아들을 받아들이지 않기 때문이다.

모세가 다른 의도를 갖지 않고 모든 이를 곧장 그리스도에게 초청했으므로, 그리스도를 거부하는 자들이 모세의 제자가 아님이 분명하다. 생명 자체를 몰아내는 사람이 어떻게 생명의 말씀이 그 안에 거할 수 있겠는가? 율법에서 그리스도 없이는 공허하고 실체가 없다.

원주석

39절 카드 ↗

39. Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures , they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it? Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, (109) we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures , so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure. Consequently, the deep abhorrence of Christ which is entertained by the Jews, who have the Law constantly in their hands, must be imputed to their indolence. For the lustre of the glory of God shines brightly in Moses, but they choose to have a vail to obscure that lustre. By the Scriptures, it is well known, is here meant the Old Testament; for it was not in the Gospel that Christ first began to be manifested, but, having received testimony from the Law and the Prophets, he was openly exhibited in the Gospel. (109) “ Si nous voulons avoir cognoissance de Christ .” return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-39

Source

39. **너희가 성경에서 영생을 얻는 줄 생각하고 성경을 연구하거니와.** 그리스도가 전에 "하늘에 자신을 위한 증인으로 아버지가 있다"고 한 말씀이 모세와 선지자들을 가리킨다고 했다. 이제 더 명확한 설명이 이어진다. 그 증언이 성경에서 발견된다고 말하기 때문이다.

그는 다시 그들의 어리석은 자랑을 꾸짖는다. 성경에서 생명을 얻는다고 인정하면서도, 그 안에서 죽은 글자 외에는 아무것도 인식하지 못한다는 것이다. 절대적으로 성경에서 생명을 구하는 것을 비난하는 것이 아니다. 그것이 그 목적과 사용을 위해 주어졌기 때문이다. 유대인들이 성경의 자연적 의미와 완전히 달리 생각하면서 성경이 생명을 준다고 생각했기 때문이다. 더 심각하게는 그 안에 담긴 생명의 빛을 껐다. 그리스도 없이 율법이 어떻게 생명을 줄 수 있겠는가?

이 구절에서 또한 배운다. 그리스도의 지식을 얻으려면 성경에서 구해야 한다. 성경을 읽을 때 그 안에서 그리스도를 발견하려는 명확한 목적을 가져야 한다. 이 목적에서 벗어나는 자는 평생 학문에 지쳐도 진리의 지식에 이르지 못할 것이다. 아버지가 그 안에서 아들에 대해 증언하시는데, 여기서 말하는 성경은 구약임을 알 수 있다. 그리스도가 처음으로 복음에서 나타나신 것이 아니라, 율법과 선지자들에게서 증언을 받아 복음에서 공개적으로 나타나셨기 때문이다.

원주석

40절 카드 ↗

40. And you will not come to me. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not , he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-40

Source

40. **그러나 너희가 영생을 얻기 위하여 내게 오기를 원하지 아니하는도다.** 성경에서 제공된 생명에 참여하지 못하는 것이 그들 자신의 악의 외에 아무것도 아님을 다시 꾸짖는다. '원하지 않는다'고 할 때, 그들의 무지와 맹목의 원인을 사악함과 완고함에 돌린다.

원주석

41절 카드 ↗

41. I receive not glory from men. He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he does not care for the glory of men , and that it gives him no concern or uneasiness to see himself despised; and, indeed, he is too great to depend on the opinions of men, for the malignity of the whole world can take nothing from him, or make the slightest infringement on his high rank. He is so eager to refute their calumny that he exalts himself above men. Afterwards, he enters freely into invectives against them, and charges them with contempt and hatred of God. And though, in regard to honorable rank, there is an immense distance between Christ and us, still we ought boldly to despise the opinions of men. We ought, at least, to guard most zealously against being excited to anger, when we are, despised; but, on the contrary, let us learn never to kindle into indignation, except when men do not render to God the honor due to Him. Let our souls be burned and tortured by this holy jealousy, whenever we see that the world is so ungrateful as to reject God. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-41

Source

41. **나는 사람에게서 영광을 취하지 아니하노라.** 그는 꾸짖기를 계속한다. 그러나 자신의 사건을 변호한다는 의심을 받지 않도록, 먼저 사람들의 영광에 관심이 없고 경멸받는 것이 그에게 어떤 걱정이나 불안도 주지 않는다고 말한다. 그는 너무도 위대하셔서 사람들의 의견에 의존하지 않으신다. 세상의 악의가 그에게서 아무것도 빼앗거나 그의 고귀한 지위를 조금도 침해할 수 없다.

그가 사람들에 맞서 자신을 높이는 것은 그들의 비방을 반박하기 위해 열심이기 때문이다. 그다음 자유롭게 그들에 대한 책망에 들어가 하나님에 대한 경멸과 미움을 고발한다.

지위에서 그리스도와 우리 사이에 엄청난 거리가 있지만, 사람들의 의견을 담대히 경멸해야 한다. 경멸받을 때 분노에 자극받지 않도록 특히 조심해야 한다. 오히려 세상이 하나님을 거부할 만큼 배은망덕할 때가 아니면 결코 분노에 불타지 않는 것을 배우자.

원주석

42절 카드 ↗

42. That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. That is the reason why Moses gives this as the summary or recapitulation ( ἀνακεφαλαίωσις ) of the Law: thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, ( Deuteronomy 6:5 .) return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-42

Source

42. **다만 너희 속에 하나님을 사랑하는 것이 없음을 알았노라.** 하나님을 사랑하는 것은 여기서 모든 종교적 감정을 의미한다. 하나님의 사랑이 그를 경탄함과 그의 권위에 완전히 복종함 없이는 아무도 그를 사랑할 수 없기 때문이다. 반면에 하나님의 사랑이 지배하지 않으면 그를 순종하려는 욕구가 있을 수 없다. 따라서 모세는 이것을 율법의 요약으로 제시한다. "네 하나님 여호와를 네 마음과 뜻과 힘을 다하여 사랑하라"(신 6:5).

원주석

43절 카드 ↗

43. I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar ; and under this very disguise has Satan deceived wretched men from the beginning. But Christ here means the reality, and not a hypocritical pretense; for when he testifies that he has come in his Father ’ s name , he means not only that the Father has sent him, but that he faithfully executes the commission which he has received. By this mark he distinguishes the lawful teachers of the Church from spurious and pretended teachers. This passage, therefore, teaches that we ought boldly to reject all who exalt themselves, and, in their own name, claim authority over souls; for he who is desirous to be reckoned a servant of God ought to have nothing separate from God. Now, if the whole doctrine of the Pope be examined, even the blind will see that he has come in his own name. (110) If another come in his own name, him you will receive. That the Jews do not love God , and have no reverence for him, Christ proves by this argument, that they will eagerly receive the false prophets, while they refuse to obey God; for he takes for granted, that it is a sign of a wicked and ungodly mind, when men disregard truth and willingly assent to falsehoods. If it be objected that this is generally done rather through ignorance than through malice, the answer is easy. No man is exposed to the impostures of Satan, except so far as, through some wicked disposition, he prefers falsehood to truth. For how comes it that we are deaf when God speaks, (111) and that Satan finds us ready and active, but because we are averse to righteousness, and of our own accord desire iniquity? Though it ought to be observed that here Christ speaks chiefly of those whom God peculiarly enlightened, as he bestowed on the Jews this privilege, that, having been instructed in his Law, they might keep the right way of salvation. It is certain that such persons lend an ear to false teachers for no other reason than because they wish to be deceived. Accordingly, Moses says that, when false prophets arise, this is intended to prove and try the people if they love the Lord their God , ( Deuteronomy 13:3 .) In many persons, no doubt, there appears to be an innocent and guileless simplicity, (112) but their eyes are undoubtedly blinded by the hypocrisy which lurks within their minds. For it is certain that God never shuts the door to those who knock, ( Matthew 7:8 ,) never disappoints those who sincerely pray to him, ( Isaiah 45:19 .) Justly, therefore, does Paul ascribe it to the vengeance of God, when the power of deceiving is given to Satan, that they who have rejected the truth, and taken pleasure in unrighteousness, may believe a lie, and says that they perish who did not receive the love of the truth, that they might be saved, ( 2 Thessalonians 2:9 .) In this manner is discovered the hypocrisy of many who, devoted to the impostures and wicked superstitions of the Pope, burn with envenomed rage against the Gospel; for if they had hearts disposed to the fear of God, that fear would likewise produce obedience. (110) In transposing the two portions of the exposition of this verse, I have followed the French version of our Author, who, having observed that his observations on the first clause of this verse were placed last, restored the clauses to their natural order. — Ed . (111) “ Que nous sommes sourds quand Dieu parle .” (112) “ Une simplicite innocente et sans malice .” return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-43

Source

43. **나는 내 아버지의 이름으로 왔으매.** 거짓 선지자들은 이 칭호를 자랑한다. 교황도 지금 그리스도의 대리자라는 것을 큰 소리로 자랑한다. 이 바로 이 위장 아래 사탄이 처음부터 비참한 사람들을 속였다. 그러나 그리스도는 여기서 위선적인 가장이 아닌 현실을 의미한다. 아버지의 이름으로 왔다고 증언할 때, 단지 아버지가 그를 보내셨다는 것만이 아니라 받은 사명을 성실하게 수행함을 의미한다. 이 표로 교회의 합법적인 교사들을 사이비 교사들과 구별한다.

**만일 다른 사람이 자기 이름으로 오면 너희가 영접하리라.** 유대인들이 하나님을 사랑하지 않고 경외하지 않는다는 것을, 거짓 선지자들은 기꺼이 받아들이면서 하나님에게 순종하기를 거부한다는 논거로 증명한다. 사악하고 불경건한 마음의 표시가 진리를 무시하고 거짓에 자발적으로 동의하는 것임을 전제로 한다.

원주석

44절 카드 ↗

44. How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophets, should be charged with such gross ignorance and declared to be enemies of the truth, and as this might even be thought to be incredible, Christ shows what it is that hinders them from believing. It is because ambition has deprived them of sound judgment; for he speaks, in a peculiar manner, to the priests and scribes, who, swelled with pride, could not obey God. This is a remarkable passage, which teaches that the gate of faith is shut against all whose hearts are preoccupied by a vain desire of earthly glory. For he who wishes to be somebody in the world must become wandering and unsteady, so that he will have no inclination towards God. Never is a man prepared to obey the heavenly doctrine, until he is convinced that his principal object, throughout his whole life, ought to be, that he may be approved by God. But it may be thought that the wicked confidence, by which hypocrites exalt themselves in the presence of God, is a greater obstacle than worldly ambition; and we know that this was also a disease with which the scribes were deeply infected. The answer is easy; for Christ intended to tear from them the false mask of sanctity, by which they deceived the ignorant multitude. He therefore points, as with the finger, to the grosser vice, by which it may be made manifest to all that nothing is farther from their true character than what they wished to be reckoned. Besides, though hypocrisy exalts itself against God, still, in the world and before men, it is always ambitious; nay, more, it is this vanity alone that swells us with false presumption, when we rely more on our own judgment, and that of others, than on the judgment of God. He who in reality presents himself before God as his Judge, must, of necessity, fall down humbled and dismayed, and finding nothing in himself on which he can place reliance. (113) So, then, in order that any man may seek glory from God alone, he must be overwhelmed with shame, and flee to the undeserved mercy of God. And, indeed, they who look to God see that they are condemned and ruined, and that nothing is left to them in which they can glory but the grace of Christ. The desire of such glory will always be attended by humility. So far as relates to the present passage, Christ’s meaning is, that there is no other way in which men can be prepared for receiving the doctrine of the Gospel, than by withdrawing all their senses from the world, and turning them to God alone, and seriously considering that it is with God that they have to do, that, forgetting the flatteries by which they are accustomed to deceive themselves, they may descend into their own consciences. We need not wonder, therefore, if the Gospel in the present day find so few persons willing to be taught, since all are carried away by ambition. Nor need we wonder if many apostatize from the profession of the Gospel, for they are hurried away by their own vanity and fly off. So much the more earnestly ought we to seek this one thing, that, while we are mean and despised in the eyes of the world, and even overwhelmed within ourselves, we may be reckoned among the children of God. (113) “ Et ne sentant rien en soy-mesme sur quoy il se puisse appuyer .” return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-44

Source

44. **너희가 서로 영광을 취하고 유일하신 하나님께로부터 오는 영광은 구하지 아니하니 어떻게 나를 믿을 수 있느냐?** 율법과 선지자들의 훈련받은 제자인 그들에게 그처럼 극심한 무지를 비난하는 것이 가혹하다고 생각할 수 있다. 그리스도는 그들이 믿지 못하는 것을 방해하는 것이 무엇인지를 보여 주신다. 야심이 그들에게서 건전한 판단을 빼앗았기 때문이다. 세상적 영광에 대한 허망한 욕구로 마음이 선점된 자들에게 믿음의 문이 닫혀 있음을 가르치는 주목할 만한 구절이다.

세상에서 누군가가 되려는 자는 방황하고 불안정해져서 하나님을 향한 어떤 성향도 갖지 못할 것이다. 평생의 주된 목표가 하나님께 인정받는 것이 되어야 한다는 확신 없이는 아무도 하늘의 교리에 순종할 준비가 되어 있지 않다.

원주석

45절 카드 ↗

45. Think not that I shall accuse you to the Father. This is the way in which we ought to deal with obstinate and hardened persons, when they learn nothing by instruction and friendly warnings. They must be summoned to the judgment-seat of God. There are few persons, indeed, who openly mock God, but there are very many who, believing that God, whom they oppose as enemies, is gracious to them, amuse themselves at their ease with empty flatteries. Thus, in the present day, our Giants , (114) though they wickedly trample under foot the whole doctrine of Christ, haughtily plume themselves on being the intimate friends of God. For who will persuade the Papists that Christianity exists anywhere else than among them? Such were the scribes, with whom Christ is here disputing. Though they were the greatest despisers of the Law, yet they boasted of Moses in lofty terms, so that they did not hesitate to make use of him as a shield in opposing Christ. If he had threatened that he would be a powerful and formidable adversary to them, he knew that this would have been treated with the utmost contempt; and, therefore, he threatens that an accusation, drawn up by Moses, will be preferred against them. Moses, in whom you trust. There are some who think, that Christ here points out the distinction between his own office and that of Moses, because it belongs to the Law to convict men of being unbelievers. But this is a mistake; for Christ did not intend that, but only intended to shake off the confidence of hypocrites, who falsely boasted of entertaining reverence for Moses; just as if a person in the present day, in order to foil the Papists with their own weapon, (115) were to say, that they will find no enemies more decidedly opposed to them than the holy doctors of the Church, under whose authority they falsely and wickedly take shelter. (116) Let us also learn from it, that we ought not to glory in the Scriptures without a good reason; for if we do not honor the Son of God by the true obedience of faith, all whom God hath raised up to be his witnesses will rise up against us as accusers at the last day. When he says, that they trust in Moses, he does not accuse them of superstition, as if they ascribed to Moses the cause of their salvation; but his meaning is, that they do wrong in relying on the protection of Moses, as if they had him to defend their wicked obstinacy. (114) The wars of the Giants held a conspicuous place in the ancient mythology, and in the popular belief. Not to mention the poets, whose imaginations were kindled by such topics, they are formally introduced by Cicero, in a philosophical treatise, though only for the purpose of instructing his readers to “despise and reject these fables.” “The gods,” says he, “as the fables relate, were not without wars and battles; and that not only as in those described by Homer, when some of the gods were ranged on the one side, and some on the other side, of two opposing armies; but even, as in the case of the Titans and Giants , they carried on their own battles. Such things (he adds) are said, and are very foolishly believed, and are full of absurdity and downright silliness.” — (De Nat. Deorum, lib. 2.) The daring presumption and utter discomfiture of the Giants , in their fabulous wars, are sometimes alluded to by Calvin, and other Christian writers, in describing the wickedness and folly of man, who stretcheth out his hand against God , and strengtheneth himself against the Almighty , ( Job 15:25 .) — Ed . (115) “ Pour rembarrer les Papistes de leur baston mesme .” (116) “ Du titre desquels ils se couvrent faussement et meschamment .” return to ' Top of Page ' <a name="verse-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-45

Source

45. **내가 너희를 아버지께 고발할까 생각하지 말라.** 이것이 교훈과 친절한 경고로 배움이 없는 완고하고 굳은 자들을 다루는 방식이다. 하나님의 심판대로 그들을 소환해야 한다. 공개적으로 하나님을 조롱하는 이들은 적지만, 자신들이 적으로 대하는 하나님이 그들에게 은혜롭다고 믿으며 빈 아첨으로 편안하게 자신을 달래는 이들은 매우 많다.

**너희를 고발하는 이가 있으니 곧 너희가 바라는 자 모세니라.** 그들이 율법의 가장 큰 경멸자였지만 모세를 과장된 말로 자랑하여 그를 방패로 삼아 그리스도에게 대항하는 것을 주저하지 않았다. 그리스도가 강력하고 두려운 적이 될 것이라고 위협해도 최대한의 경멸로 대할 것임을 알았다. 따라서 모세가 작성한 고발이 그들에게 제기될 것이라고 위협한다.

교황권 신자들을 그들 자신의 무기로 반박하고자 하는 것처럼, 그들이 거짓으로 피신처로 삼는 거룩한 교회 교사들보다 더 결정적으로 그들에게 반대하는 적이 없음을 말하는 경우처럼. 또한 성경을 이유 없이 자랑해서는 안 됨을 배운다. 믿음의 진정한 순종으로 하나님의 아들을 공경하지 않으면, 하나님이 자신의 증인으로 세우신 모든 이가 마지막 날에 우리에 대한 고발자로 일어날 것이기 때문이다.

원주석

46절 카드 ↗

46. For if you believed Moses, you would also believe me. He shows why Moses will be their accuser. It is because they do not reject his doctrine. We know that it is impossible to offer a greater insult to the servants of God than when their doctrine is despised or reproached. Besides, those whom the Lord has appointed to be ministers of his word, ought to be ready to defend it against despisers; (117) and therefore, he gave to all his prophets a twofold commission, that they might teach and instruct for the salvation of believers, and that, one day, they might confound the reprobate by their testimony. For he wrote concerning me. When Christ says, that Moses wrote concerning him, this needs no long proof with those who acknowledge that Christ is the end and soul of the Law. But if any person be not satisfied with this, and desire to have the passages pointed out to him, I would advise him, first, to read carefully the Epistle to the Hebrews, with which also agrees Stephen’s sermon, in the seventh chapter of the Acts of the Apostles; and, next, to observe the quotations which Paul applies to his purpose. I acknowledge, indeed, that there are few in which Moses expressly mentions Christ; but what was the use of the tabernacle, and sacrifices, and all the ceremonies, but to be figures drawn in conformity to that first pattern which was showed to him in the mountain ? ( Exodus 25:40 ; Hebrews 8:5 .) Thus, without Christ, the whole ministry of Christ vanishes. Again, we see how he continually reminds the people of the covenant of the Fathers which had been ratified in Christ, and even how he makes Christ to be the principal subject and foundation of the covenant. Nor was this unknown to the holy Fathers, who had always their eyes fixed on the Mediator. To treat the subject more largely, would be inconsistent with the brevity at which I aim. (117) “ Contre contempteurs .” return to ' Top of Page ' <a name="verse-47" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-5-46

Source

46. **모세를 믿었더라면 또 나를 믿었으리니.** 모세가 그들의 고발자가 될 이유를 보여 준다. 그들이 그의 교리를 거부하기 때문이다. 하나님의 종들에 대한 가장 큰 모욕은 그들의 교리가 경멸받거나 비난받을 때다. 주님이 자신의 말씀의 사역자로 임명한 자들은 경멸자들에 맞서 그것을 변호할 준비가 되어야 한다. 따라서 모든 선지자들에게 이중 사명을 주셨다. 믿는 자들의 구원을 위해 가르치고 교훈하는 것, 그리고 언젠가 그들의 증언으로 버림받은 자들을 부끄럽게 하는 것이다.

**이는 그가 내 대하여 기록하였음이라.** 그리스도가 율법의 끝이요 영혼임을 인정하는 자들에게 모세가 그에 대해 기록했다는 것은 긴 증명이 필요 없다. 장막과 희생 제사와 모든 의식의 사용이 무엇이었겠는가? 그에게 산에서 보여진 첫 번째 원형에 맞게 그려진 형상들 외에는 아무것도 아니었다(출 25:40; 히 8:5). 따라서 그리스도 없이는 모세의 전체 사역이 사라진다.

원주석

47절 카드 ↗

47. But if you do not believe his writings. Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and earth have been shaken by the voice of the Gospel, ( Hebrews 12:26 .) But Christ accommodates his discourse to those to whom he speaks; for the authority of the Law was, beyond all controversy, held sacred among the Jews; and thus it was impossible that Christ should be inferior to Moses. To the same purpose is the contrast between writings and words ; for he shows their unbelief to be more aggravated, because the truth of God, recorded in an authentic form, has no authority with them. return to ' Top of Page ' John Jhn 4 John Jhn John Jhn 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 5". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ john-5.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts" Benjamin Shaw's "Aramaic Thoughts" KJ Went's "Difficult Sayings" Additional Lexical Resources Berry's NT Synonyms Girdlestone's OT Synonyms Trench's NT Synonyms Gesenius' Hebrew Grammar Bullinger's Figures of Speech B.C. (Before Christ) Bible Histo

Pericope (part_of)

절 (explains)

bible-text/jhn-5-47

Source

47. **그러나 그의 글도 믿지 아니하거든 어찌 내 말을 믿겠느냐?** 그리스도가 여기서 자신보다 모세에게 더 적은 권위를 주장하는 것처럼 보인다. 그러나 복음의 음성으로 하늘과 땅이 흔들렸음을 안다(히 12:26). 그리스도는 자신이 말하는 자들에게 담화를 맞추신다. 율법의 권위가 유대인들 사이에 논쟁 없이 신성하게 여겨졌으므로, 그리스도가 모세보다 열등하다는 것이 불가능했다. '기록'과 '말씀'의 대조도 같은 목적을 위한 것이다. 진정한 형태로 기록된 하나님의 진리가 그들에게 권위가 없으므로 그들의 불신앙이 더욱 악화된 것임을 보여 준다.

원주석

← 4장6장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴