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주석[칼빈] — 요한복음 6장 · 생명의 떡

요약
칼빈 주석 · 섹션 61개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Afterwards, Jesus went. Although John was accustomed to collect those actions and sayings of Christ, which the other three Evangelists had omitted, yet in this passage, contrary to his custom, he repeats the history of a miracle which they had related. But he does so for the express purpose of passing from them to Christ’s sermon, which was delivered next day at Capernaum, because the two things were connected; and therefore this narrative, though the other three Evangelists have it in common with him, has this peculiarity, that it is directed to another object, as we shall see. The other Evangelists ( Matthew 14:13 ; Mark 6:32 ; Luke 9:10 ) state that this happened shortly after the death of John the Baptist, by which circumstance of time they point out the cause of Christ’s departure; for when tyrants have once imbrued their hands in the blood of the godly, they kindle into greater cruelty, in the same manner as intemperate drinking aggravates the thirst of drunkards. Christ therefore intended to abate the rage of Herod by his absence. He uses the term, Sea of Galilee , as meaning the lake of Gennesareth. When he adds that it was called the Sea of Tiberias , he explains more fully the place to which Christ withdrew; for the whole lake did not bear that name, but only that part of it which lay contiguous to the bank on which Tiberias was situated. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-1

Source

예수께서 갈릴리 바다 곧 디베랴 바다 건너편으로 가시니라. 세례 요한이 감옥에 갇힌 일이 예수님으로 하여금 이곳으로 물러나게 한 계기가 되었다. 그러나 요한은 주님을 향한 군중의 열렬한 추종이 이러한 이동을 통해서도 전혀 식지 않았음을 곧바로 보여 준다.

원주석

2절 카드 ↗

2. And a great multitude followed him. So great ardor in following Christ arose from this, that, having beheld his power in miracles, they were convinced that he was some great prophet, and that he had been sent by God. But the Evangelist here omits what the other three relate, that Christ employed a part of the day in teaching and in healing the sick, and that, when the sun was setting, his disciples requested him to send away the multitudes , ( Matthew 14:13 ; Mark 6:34 ; Luke 9:11 ;) for he reckoned it enough to give the substance of it in a few words, that he might take this opportunity of leading us on to the remaining statements which immediately follow. Here we see, in the first place, how eager was the desire of the people to hear Christ, since all of them, forgetting themselves, take no concern about spending the night in a desert place . So much the less excusable is our indifference, or rather our sloth, when we are so far from preferring the heavenly doctrine to the gnawings of hunger, that the slightest interruptions immediately lead us away from meditation on the heavenly life. Very rarely does it happen that Christ finds us free and disengaged from the entanglements of the world. So far is every one of us from being ready to follow him to a desert mountain, that scarcely one in ten can endure to receive him, when he presents himself at home in the midst of comforts. And though this disease prevails nearly throughout the whole world, yet it is certain that no man will be fit for the kingdom of God until, laying aside such delicacy, he learn to desire the food of the soul so earnestly that his belly shall not hinder him. But as the flesh solicits us to attend to its conveniences, we ought likewise to observe that Christ, of his own accord, takes care of those who neglect themselves in order to follow him. (118) For he does not wait till they are famished, and cry out that they are perishing of hunger, and have nothing to eat, but he provides food for them before they have asked it. We shall perhaps be told that this does not always happen, for we often see that godly persons, though they have been entirely devoted to the kingdom of God, are exhausted and almost fainting with hunger. I reply, though Christ is pleased to try our faith and patience in this manner, yet from heaven he beholds our wants, and is careful to relieve them, as far as is necessary for our welfare; and when assistance is not immediately granted, it is done for the best reason, though that reason is concealed from us. (118) “ Pour le suyvre .” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-2

Source

큰 무리가 따르니 이는 병자들에게 행하시는 표적을 봄이러라. 군중이 그리스도를 따른 것은 그들 자신이 인정하듯이 병자들을 고치시는 이적 때문이었다. 이는 그들이 그리스도의 가르침을 듣고자 하는 열망으로 따른 것이 아님을 보여 준다. 그러나 그리스도께서는 그들을 거절하지 않으셨다. 이 점이 그분의 무한하신 선하심을 드러낸다. 이 사람들은 육적인 목적을 위해 따라왔지만, 그리스도께서는 그들을 점진적으로 더 높은 것으로 인도하셨다. 우리는 그리스도를 따르는 이들이 처음부터 완벽해야 한다고 요구해서는 안 된다. 다만 그들이 올바른 방향으로 나아가고 있다면 충분하다.

원주석

3절 카드 ↗

3. Jesus therefore went up into a mountain. Christ unquestionably sought a place of retirement till the feast of the Passover ; and therefore it is said that he sat down on a mountain with his disciples. Such was undoubtedly the purpose which he formed as man; but the purpose of God was different, which he willingly obeyed. Although, therefore, he avoided the sight of men, yet he permits himself to be led by the hand of God as into a crowded theater; for there was a larger assembly of men in a desert mountain than in any populous city, and greater celebrity arose from the miracle than if it had happened in the open market-place of Tiberias We are therefore taught by this example to form our plans in conformity to the course of events, but in such a manner that, if the result be different from what we expected, we may not be displeased that God is above us, and regulates everything according to his pleasure. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-3

Source

예수께서 산에 오르사 거기 제자들과 함께 앉으시니라. 칼빈은 이 짧은 구절에서 하나님의 섭리에 관한 교훈을 이끌어 낸다. 우리의 계획이 아무리 잘 짜여 있어도, 그것이 하나님의 뜻과 다를 때 하나님께서는 그것을 바꾸신다. 예수님은 군중을 피해 산으로 오르셨지만, 결국 그분의 사역은 거기서도 펼쳐졌다. 우리의 뜻이 아니라 하나님의 뜻이 이루어진다는 사실이 얼마나 위로가 되는가.

원주석

5절 카드 ↗

5. He saith to Philip. What we here read as having been said to Philip alone, the other Evangelists tell us, was said to all. But there is no inconsistency in this; for it is probable that Philip spoke according to the opinion entertained by all, and, therefore, Christ replies to him in particular; just as John, immediately afterwards, introduces Andrew as speaking, where the other Evangelists attribute the discourse to all alike. Perceiving that they have no conception of an extraordinary remedy, he then arouses their minds, which may be said to be asleep, so that they may, at least, have their eyes open to behold what shall be immediately exhibited to them. The design of all that is alleged by the disciples is, to persuade Christ not to detain the people; and, perhaps, in this respect they consult their private advantage, that a part of the inconvenience may not fall upon themselves. Accordingly, Christ disregards their objections, and proceeds in his design. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-5

Source

예수께서 눈을 들어 큰 무리가 자기에게로 오는 것을 보시고 빌립에게 이르시되 우리가 어디서 떡을 사서 이 사람들을 먹이겠느냐 하시니. 그리스도께서는 빌립을 시험하기 위해 이 질문을 던지셨다. 그는 빌립이 어떤 대답을 할 것인지 미리 알고 계셨다. 이로써 우리는 그리스도께서 우리에게 과제를 주시는 이유가 우리를 당황하게 만들기 위함이 아니라, 우리가 우리의 연약함을 깨닫고 그분께 의지하도록 하기 위함임을 배운다.

원주석

7절 카드 ↗

7. Two hundred denarii. As the denarius , according to the computation of Budaeus , is equal to four times the value of a carolus and two deniers of Tours , this sum amounts to thirty-five francs , or thereby. (119) If you divide this sum among five thousand men , each hundred of them will have less than seventeenpence sterling (120) If we now add about a thousand of women and children , it will be found that Philip allots to each person about the sixth part of an English penny, (121) to buy a little bread But, as usually happens in a great crowd, he probably thought that there was a greater number of people present; and as the disciples were poor and ill supplied with money, Andrew intended to alarm Christ by the greatness of the sum, meaning that they were not wealthy enough to entertain so many people. (119) The value of the old French coins passed through so many changes, that all reasoning about them must be involved in uncertainty; but, so far as we have been able to ascertain, the value of a carolus of Tours, in Calvin’s time, was nearly that of a penny sterling, and the denier was the tenth part of it, or nearly a modern centime of Paris. “Four times the carolus , with two deniers , ” would thus be 4 and 1/5 pence sterling, and, multiplying that by 200, we have three pounds , ten shillings . Again, taking the franc (as Cotgrave rates it) at two shillings , 35 francs are also equal to three pounds , ten shillings . This is, at least, a curious coincidence, and the reader may compare it with a computation made from the livre Parisis , ( Harmony , volume 2, page 234, n. 2.) It would appear, however, that Budaeus and Calvin had estimated the denarius at little more than half its real value, which was sevenpence halfpenny sterling, taking silver at five shillings per ounce; so that two hundred denarii would be equal to six pounds , five shillings sterling . — Ed . (120) “ Quatorze (fourteen) sols Tournois .” According to Cotgrave, the sol Tournois is the tenth part of our shilling, or one part in six better than our penny.” — Ed . (121) “ Sesquituronicum ;” — “ un denier Tournois et maille ;” — “one and a half denier of Tours.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-7

Source

빌립이 대답하되 각 사람으로 조금씩 받게 할지라도 이백 데나리온의 떡이 부족하리이다. 빌립의 대답은 인간적 계산에 근거한 것이다. 그는 군중의 숫자를 보았고, 그것을 먹이기에 돈이 턱없이 부족하다고 계산했다. 그는 하나님의 능력은 전혀 고려하지 않았다. 이것이 바로 우리의 믿음 없는 모습이다. 우리는 눈에 보이는 것만으로 상황을 판단하고, 하나님의 능력을 우리의 좁은 경험 안에 가두어 버린다.

원주석

10절 카드 ↗

10. Make the men sit down. That the disciples were not sooner prepared to cherish the hope which their Master held out, and did not remember to ascribe to his power all that was proper, was a degree of stupidity worthy of blame; but no small praise is due to their cheerful obedience in now complying with his injunction, though they know not what is his intention, or what advantage they will derive from what they are doing. The same readiness to obey is manifested by the people; for, while they are uncertain about the result, they all sit down as soon as a single word of command has been pronounced. And this is the trial of true faith, when God commands men to walk, as it were, in darkness. For this purpose let us learn not to be wise in ourselves, but, amidst great confusion, still to hope for a prosperous issue, when we follow the guidance of God, who never disappoints his own people. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-10

Source

예수께서 이르시되 이 사람들로 앉게 하라 하시니. 그리스도께서 사람들을 앉히라고 명하셨을 때, 이것은 어둠 속에서의 순종을 요구하는 명령이었다. 아직 아무것도 준비되지 않은 상황에서 사람들을 앉히라는 것은 인간의 눈으로 보면 터무니없는 지시처럼 보였다. 그러나 제자들은 순종했다. 이것이 바로 믿음의 본질이다. 아직 보이지 않는 것을 향해 나아가는 것, 바로 그것이 믿음이다.

원주석

11절 카드 ↗

11. After having given thanks. Christ has oftener than once instructed us by his example that, whenever we take food, we ought to begin with prayer. For those things which God has appointed for our use, being evidences of his infinite goodness and fatherly love towards us, call on us to offer praise to Him; and thanksgiving , as Paul informs us, is a kind of solemn sanctification , by means of which the use of them begins to be pure to us, ( 1 Timothy 4:4 .) Hence it follows, that they who swallow them down without thinking of God, are guilty of sacrilege, and of profaning the gifts of God. And this instruction is the more worthy of attention, because we daily see a great part of the world feeding themselves like brute beasts. When Christ determined that the bread given to the disciples should grow among their hands, we are taught by it that God blesses our labor when we are serviceable to each other. Let us now sum up the meaning of the whole miracle. It has this in common with the other miracles, that Christ displayed in it his Divine power in union with beneficence, It is also a confirmation to us of that statement by which he exhorts us to seek the kingdom of God , promising that all other things shall be added to us , ( Matthew 6:33 .) For if he took care of those who were led to him only by a sudden impulse, how would he desert us, if we seek him with a firm and steady purpose? True, indeed, he will sometimes allow his own people, as I have said, to suffer hunger; but he will never deprive them of his aid; and, in the meantime, he has very good reasons for not assisting us till matters come to an extremity. Besides, Christ plainly showed that he not only bestows spiritual life on the world, but that his Father commanded him also to nourish the body. For abundance of all blessings is committed to his hand, that, as a channel, he may convey them to us; though I speak incorrectly by calling him a channel , for he is rather the living fountain flowing from the eternal Father. Accordingly, Paul prays that all blessings may come to us from God the Father , and from the Lord Jesus Christ , in common, ( 1 Corinthians 1:3 ;) and, in another passage, he shows that in all things we ought to give thanks to God the Father, through our Lord Jesus Christ, ( Ephesians 5:20 .) And not only does this office belong to his eternal Divinity, but even in his human nature, and so far as he has taken upon him our flesh, (122) the Father has appointed him to be the dispenser, that by his hands he may feed us. Now, though we do not every day see miracles before our eyes, yet not less bountifully does God display his power in feeding us. And indeed we do not read that, when he wished to give a supper to his people, he used any new means; and, therefore, it would be an inconsiderate prayer, if any one were to ask that meat and drink might be given to him by some unusual method. Again, Christ did not provide great delicacies for the people, but they who saw his amazing power displayed in that supper, were obliged to rest satisfied with barley-bread and fish without sauce. (123) And though he does not now satisfy five thousand men with five loaves , still he does not cease to feed the whole world in a wonderful manner. It sounds to us, no doubt, like a paradox, that man liveth not by bread alone, but by the word which proceedeth out of the mouth of God, ( Deuteronomy 8:3 .) For we are so strongly attached to outward means, that nothing is more difficult than to depend on the providence of God. Hence it arises that we tremble so much, as soon as we have not bread at hand. And if we consider every thing aright, we shall be compelled to discern the blessing of God in all the creatures which serve for our bodily support; (124) but use and frequency lead us to undervalue the miracles of nature. And yet, in this respect, it is not so much our stupidity as our malignity that hinders us; for where is the man to be found who does not choose to wander astray in his mind, and to encompass heaven and earth a hundred times, rather than look at God who presents himself to his view? (122) “ Mesme en son humanite, et entant qu’il a pris nostre chair .” (123) “ De poissons sans sausse .” (124) “ En toutes creatures qui servent a nostre nouriture .” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-11

Source

예수께서 떡을 가져 축사하신 후에 앉아 있는 자들에게 나눠 주시고. 그리스도께서 감사 기도를 드리신 것은 우리에게 중요한 교훈을 남긴다. 음식을 먹기 전에 감사하는 것은 그 음식이 하나님께로부터 온다는 사실을 고백하는 행위이다. 또한 기도로 축복된 음식은 거룩하게 된다. 하나님의 말씀과 기도로 구별된 모든 것은 선하다. 우리가 일용할 양식을 먹기 전에 감사 기도를 드리는 것은 단순한 종교적 의식이 아니라, 하나님의 주권과 우리의 의존성을 고백하는 신앙 행위이다.

원주석

13절 카드 ↗

13. And filled twelve baskets. When four thousand men were fed by seven loaves , Matthew relates that the number of baskets filled with fragments was exactly the same with the number of the loaves, ( Matthew 15:37 .) Since, therefore, a smaller quantity is sufficient for a greater number of men, and since the quantity left is nearly double, hence we see more clearly of what value is that blessing of God, against the sight of which we deliberately shut our eyes. We ought also to observe, in passing, that though Christ commands them to fill the baskets for illustrating the miracle, yet he likewise exhorts his disciples to frugality, when he says, Gather the fragments which are left, that nothing may be lost; for the increase of the bounty of God ought not to be an excitement to luxury. Let those, therefore, who have abundance, remember that they will one day render an account of their immoderate wealth, if they do not carefully and faithfully apply their superfluity to purposes which are good, and of which God approves. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-13

Source

남은 조각을 거두니 열두 바구니에 찼더라. 열두 바구니의 남은 조각들은 절약의 교훈을 담고 있다. 하나님은 풍성하게 주시지만, 그 은혜를 낭비하기를 원치 않으신다. 우리는 하나님의 선물을 받을 때 감사함으로 받아야 하며, 그것을 낭비하지 않도록 주의해야 한다. 그리스도의 기적은 필요를 충족시키는 것이지, 사치를 위한 것이 아니었다.

원주석

14절 카드 ↗

14. Those men, therefore. The miracle appears to have been attended by some advantage, that they acknowledge the author of it to be the Messiah; for Christ had no other object in view. But immediately they apply to a different and improper purpose the knowledge which they have obtained concerning Christ. And it is a fault extremely common among men, to corrupt and pervert his truth by their falsehoods, as soon as he has revealed himself to them; and even when they appear to have entered into the right path, they immediately fall away. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-14

Source

그 사람들이 예수께서 행하신 이 표적을 보고 말하되 이는 참으로 세상에 오실 그 선지자라 하더라. 군중들은 오병이어의 기적을 보고 예수님을 세상에 오실 선지자라고 고백했다. 이것은 올바른 고백이었지만, 문제는 그들이 다음에 한 일에서 드러난다. 그들은 예수님을 왕으로 삼으려 했다. 이것은 그들이 여전히 그리스도를 자신들의 필요를 위한 수단으로 보고 있었음을 보여 준다. 우리도 마찬가지다. 우리는 그리스도를 고백하면서도 그분을 우리의 세속적 목적을 위해 이용하려는 유혹에 빠지기 쉽다.

원주석

15절 카드 ↗

15. To make him a king. When those men intended to give to Christ the title and honor of king, there was some ground for what they did. But they erred egregiously in taking upon themselves the liberty of making a king ; for Scripture ascribes this as peculiar to God alone, as it is said, I have appointed my king on my holy hill of Zion, ( Psalms 2:6 .) Again, what sort of kingdom do they contrive for him? An earthly one, which is utterly inconsistent with his person. Hence let us learn how dangerous it is, in the things of God, to neglect His word, and to contrive anything of our own opinion; for there is nothing which the foolish subtlety of our understanding does not corrupt. And what avails the pretense of zeal, when by our disorderly worship we offer a greater insult to God than if a person were expressly and deliberately to make an attack on his glory? We know how furious were the efforts of adversaries to extinguish the glory of Christ. That violence, indeed, reached its extreme point when he was crucified. But by means of his crucifixion salvation was obtained for the world, (126) and Christ himself obtained a splendid triumph over death and Satan. If he had permitted himself to be now made a king , his spiritual kingdom would have been ruined, the Gospel would have been stamped with everlasting infamy, and the hope of salvation would have been utterly destroyed. Modes of worship regulated according to our own fancy, and honors rashly contrived by men, have no other advantage than this, that they rob God of his true honor, and pour upon him nothing but reproach. And take him by force. We must also observe the phrase, take by force They wished to take Christ by force , the Evangelist says; that is, with impetuous violence they wished to make him a king, though against his will. If we desire, therefore, that he should approve of the honor which we confer upon him, we ought always to consider what he requires. And, indeed, they who venture to offer to God honors invented by themselves are chargeable with using some sort of force and violence towards him; for obedience is the foundation of true worship. Let us also learn from it with what reverence we ought to abide by the pure and simple word of God; for as soon as we turn aside in the smallest degree, the truth is poisoned by our leaven, so that it is no longer like itself. They learned from the word of God that he who was promised to be the Redeemer would be a king; but out of their own head they contrive an earthly kingdom , and they assign to him a kingdom contrary to the word of God. Thus, whenever we mix up our own opinions with the word of God, faith degenerates into frivolous conjectures. Let believers, therefore, cultivate habitual modesty, lest Satan hurry them into an ardor of inconsiderate and rash zeal, (127) so that, like the Giants , they shall rush violently against God, who is never worshipped aright but when we receive him as he presents himself to us. It is astonishing that five thousand men should have been seized with such daring presumption, that they did not hesitate, by making a new king , to provoke against themselves Pilate’s army and the vast power (128) of the Roman empire; and it is certain that they would never have gone so far, if they had not, relying on the predictions of the Prophets, hoped that God would be on their side, and, consequently, that they would overcome. But still they went wrong in contriving a kingdom of which the Prophets had never spoken. So far are they from having the hand of God favorable to aid their undertaking that, on the contrary, Christ withdraws. That was also the reason why wretched men under Popery wandered so long in gross darkness — while God was, as it were, absent — because they had dared to pollute the whole of his worship by their foolish inventions. (129) (126) “ Le salut a este acquis aux hommes ;” — “salvation was obtained for men.” (127) “ En une ardeur de zele inconsidere et temeraire .” (128) “ La grande puissance .” (129) “ Par leurs folles inventions .” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-15

Source

그러므로 예수께서 그들이 와서 자기를 억지로 붙들어 임금으로 삼으려는 줄 아시고 다시 혼자 산으로 떠나 가시니라. 군중이 예수님을 억지로 왕으로 삼으려 한 것은 그들이 그리스도의 나라의 본질을 전혀 이해하지 못했음을 보여 준다. 그들은 세상 나라의 방식으로 생각했다. 힘으로 세우는 왕국, 정치적 권력으로 로마를 몰아내는 메시아를 원했다. 그러나 그리스도의 나라는 이 세상에 속하지 않는다. 이 세상의 방법으로 하나님의 나라를 세우려는 모든 시도는 실패할 수밖에 없다.

원주석

16절 카드 ↗

16. His disciples went down. Christ undoubtedly intended to conceal himself until the crowd should disperse. We know how difficult it is to allay a popular tumult. Now, if they had openly attempted to do what they had intended, it would have been no easy matter afterwards to wipe off the stain which had once been fixed upon him. Meanwhile, he spent all that time in prayer, as the other Evangelists ( Matthew 14:23 ; Mark 6:46 ) relate; probably, that God the Father might repress that folly of the people. (130) As to his crossing the lake in a miraculous manner, it is intended to profit his disciples by again confirming their faith. The advantage extended still farther; for next day all the people would easily see that he had not been brought thither by a boat or ship, (131) but that he had come by his own power; for they blockaded the shore from which he had to set out, and would scarcely have been drawn away from it, if they had not seen the disciples cross to a different place. (130) On our Savior’s retirement into the mountain to pray, our Author has made very interesting and profitable observations. Harmony of the Evangelists , volume 2, page 237. — Ed . (131) “ Par basteau ou navire .” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-16

Source

저물매 제자들이 바다에 내려가서. 군중이 흩어진 후 예수님은 기도하러 산으로 가셨고, 제자들은 바다로 내려갔다. 이 장면은 그리스도의 기도 생활이 어떠했는지를 조금 보여 준다. 그분은 큰 사역과 기적 후에도 홀로 하나님 아버지와 교통하는 시간을 가지셨다. 우리의 사역도 기도 없이는 열매를 맺을 수 없다.

원주석

17절 카드 ↗

17. It was now dark. John passes by many circumstances which the other Evangelists introduce; such as, that for several hours they struggled with a contrary wind; for it is probable that the storm arose immediately after the night began to come on; and they tell us that Christ did not appear to his disciples till about the fourth watch of the night, ( Matthew 14:28 ; Mark 6:48 .) Those who conjecture that they were still about the middle of the lake when Christ appeared to them, because John says that they had then advanced about twenty-five or thirty furlongs , are led into a mistake by supposing that they had sailed to the farther or opposite bank; for Bethsaida, near which town, Luke tells us, the miracle was performed, ( Luke 9:10 ,) and Capernaum, which the ship reached, ( John 6:16 ,) were situated on the same coast. Pliny, in his fifth book, states that this lake was six miles in breadth, and sixteen in length. Josephus (in the third book of the Wars of the Jews) assigns to it one hundred furlongs in length, and forty in breadth; (132) and as eight furlongs make one mile, we may easily infer how little the one description differs from the other. So far as relates to the present sailing, my opinion is, that they did not go over so great a space by direct sailing, but through being driven about by the tempest. (133) However that may be, the Evangelist intended to show that, when Christ presented himself to them, they were in the utmost danger. It may be thought strange that the disciples should be tormented in this manner, while others had nothing to disturb them in sailing; but in this manner the Lord often makes his people fall into alarming dangers, that they may more plainly and familiarly recognize him in their deliverance. (132) Our Author quotes inaccurately the measurement given by Josephus, whose words are: “Now this lake of Gennesareth is so called from the country, adjoining to it. Its breadth is forty furlongs, and its length one hundred and forty . ” — Wars of the Jews , III. 10. 7. — Ed . (133) “ Mais estans agitez de tempeste .” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-17

Source

배를 타고 바다를 건너 가버나움으로 가는데 이미 어두워졌고 예수는 아직 그들에게 오시지 아니하셨더라. 제자들은 어둠 속에서 배를 저어 갔다. 그리스도께서 함께 계시지 않은 어둠은 단지 자연적인 밤의 어둠만이 아니었다. 그리스도가 없는 삶의 어둠을 상징하기도 한다. 우리는 그리스도의 임재 속에서만 진정한 빛을 경험할 수 있다.

원주석

19절 카드 ↗

19. They were terrified. The other Evangelists explain the cause of that fear to have been, that they thought that it was an apparition , ( Matthew 14:26 ; Mark 6:49 .) Now it is impossible not to be seized with consternation and dread, when an apparition is presented before our eyes; for we conclude that it is either some imposture of Satan, or some bad omen which God sends us. Besides, John here holds out to us, as in a mirror, what kind of knowledge of Christ we may obtain without the word, and what advantage may be reaped from that knowledge. For if he present a simple demonstration of his divinity, we immediately fall into our imaginations, and every person forms an idol for himself instead of Christ. After we have thus wandered in our understanding, this is immediately followed by trembling and a confused terror of heart. But when he begins to speak, we then obtain from his voice clear and solid knowledge, and then also joy and delightful peace dawn upon our minds. For there is great weight in these words: return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-19

Source

제자들이 노를 저어 십여 리쯤 가다가 예수께서 바다 위로 걸어오시는 것을 보고 두려워하거늘. 제자들이 예수님을 보고 두려워한 것은 자연스러운 반응이었다. 그들은 그것이 유령이라고 생각했다. 우리도 하나님께서 우리에게 나타나실 때 처음에는 두려움을 느낀다. 그러나 그 두려움은 그분의 음성을 듣고 나면 평안으로 바뀐다. 믿음은 두려움을 없애는 것이 아니라, 두려움 너머로 나아가는 것이다.

원주석

20절 카드 ↗

20. It is I: be not terrified We learn from them that it is in Christ’s presence alone that we have abundant grounds of confidence, so as to be calm and at ease. But this belongs exclusively to the disciples of Christ; for we shall afterwards see that wicked men were struck down by the same words, It is I, ( John 18:6 .) The reason of the distinction is, that he is sent as a Judge to the reprobate and unbelievers for their destruction; and, therefore, they cannot bear his presence without being immediately overwhelmed. But believers, who know that he is given to them to make propitiation, as soon as they hear his name, which is a sure pledge to them both of the love of God and of their salvation, take courage as if they had been raised from death to life, calmly look at the clear sky, dwell quietly on earth, and, victorious over every calamity, take him for their shield against all dangers. Nor does he only comfort and encourage them by his word, but actually removes also the cause of the terror by allaying the tempest. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-20

Source

예수께서 이르시되 내니 두려워하지 말라 하시니. 그리스도의 말씀은 두려워하는 제자들에게 즉각적인 위로를 주었다. "내니"라는 선언은 단순한 신원 확인이 아니다. 이것은 구약의 하나님의 자기 계시와 맥을 같이한다. 내가 곧 나다. 스스로 있는 자다. 하나님이 임재하시는 곳에는 두려움이 물러가야 한다.

원주석

22절 카드 ↗

22. Next day. Here the Evangelist relates circumstances from which the multitude might conclude that Christ had gone across by divine power. There had been but one ship; they see it go away without Christ; next day, ships come from other places, by which they are conveyed to Capernaum; and there they find Christ. It follows that he must have been conveyed across in a miraculous manner. There is an intricacy and apparent confusion ( ἀνακόλουθον ) in the words, but still the meaning of them is plain enough; for, in the 22 nd verse, John says that there had been but one ship , and that all saw it leave the shore and that place, and that it had not Christ as a passenger; and, in the 23 rd verse, he adds that ships came from Tiberias, by which the multitude passed over, which had remained on the shore, blockading, as it were, every outlet, that Christ might not escape. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-22

Source

이튿날 바다 건너편에 서 있는 무리가 보니 배 한 척 밖에 다른 배가 거기 없고. 요한은 군중들이 예수님의 기적적인 바다 건넘에 대한 증거를 어떻게 발견했는지 상세히 기록한다. 그들은 전날 밤 예수님이 배를 타지 않으셨음을 알았다. 그럼에도 그분은 건너편에 계셨다. 이 사실 자체가 기적의 증거였다. 하나님의 역사는 항상 인간의 논리로 설명될 수 없다.

원주석

23절 카드 ↗

23. Near the place where they had eaten bread. The meaning of the words is doubtful; for they may be explained, either that Tiberias was near the place where Christ had fed them with five loaves, or that the ships reached the shore which was near and below that place. I approve more highly of the latter exposition; for Bethsaida, near which Luke states that the miracle was performed, is half-way between Tiberias and Capernaum. Accordingly, when ships came down from that place, which was farther up the lake, they sailed along that shore on which the multitude were standing; and there can be no doubt that they came to land for the purpose of taking in passengers. After that the Lord had given thanks. When John again mentions that Christ gave thanks , it is not a superfluous repetition; for he means that Christ obtained by prayer that those few loaves were sufficient for feeding so many people; and as we are cold and indolent in prayer, he presses upon us the same thing a second time. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-23

Source

그러나 디베랴에서 배들이 주께서 축사하신 후 여러 사람이 떡 먹던 곳에 가까이 왔더라. 요한이 이 세부적인 내용을 기록한 것은 군중들이 예수님을 어떻게 찾아왔는지를 설명하기 위함이다. 그들은 기적적으로 공급받은 떡을 먹었던 바로 그 자리를 기억했다. 우리도 하나님의 은혜를 경험한 장소와 순간을 기억할 필요가 있다. 그 기억이 우리를 다시 그리스도께로 이끌기 때문이다.

원주석

25절 카드 ↗

25. On the other side of the sea. We have already said that Capernaum was not situated on the opposite shore; for Tiberias is situated on that part of the lake where it is broadest, Bethsaida follows next, and Capernaum lies near the lowest part, not far from where the river Jordan issues from the lake. Now, when John places it on the other side of the lake itself, we must not understand him as if its position were directly across, but because, at the lower extremity, the lake made a large winding, and, on account of the bay that intervened, it was impossible to go by land without a very circuitous journey. The Evangelist therefore says, on the other side of the sea , adopting the mode of expression used by the common people, because the only direct and ordinary mode of conveyance was by a boat. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-25

Source

바다 건너편에서 만나 랍비여 언제 여기 오셨나이까 하니. 군중들은 그리스도를 찾아와 언제 오셨냐고 물었다. 표면적으로는 존경스러운 질문 같지만, 그리스도께서는 그 뒤에 숨겨진 동기를 꿰뚫어 보셨다. 그들이 온 것은 말씀을 들으러 온 것이 아니라 다시 배불리 먹기 위해서였다.

원주석

26절 카드 ↗

26. Jesus answered them. Christ does not reply to the question put to him, which would have been fitted to show to them his power in having come thither by a miracle. (134) But, on the contrary, he chides them for throwing themselves forward without consideration; for they were not acquainted with the true and proper reason of what he did, because they sought in Christ something else than Christ himself. The fault which he complains of in them is, that they seek Christ for the sake of the belly and not of the miracles And yet it cannot be denied that they looked to the miracle; nay more, the Evangelist has already told us that they were excited by the miracles to follow Christ. But because they abused the miracles for an improper purpose, he justly reproaches them with having a greater regard to the belly than to miracles. His meaning was, that they did not profit by the works of God as they ought to have done; for the true way of profiting would have been to acknowledge Christ as the Messiah in such a manner as to surrender themselves to be taught and governed by him, and, under his guidance, to aspire to the heavenly kingdom of God. On the contrary, they expect nothing greater from him than to live happily and at ease in this world. This is to rob Christ of his chief power; for the reason why he was given by the Father and revealed himself to men is, that he may form them anew after the image of God by giving them his Holy Spirit, and that he may conduct them to eternal life by clothing them with his righteousness. It is of great importance, therefore, what we keep in view in the miracles of Christ; for he who does not aspire to the kingdom of God, but rests satisfied with the conveniences of the present life, seeks nothing else than to fill his belly. In like manner, there are many persons in the present day who would gladly embrace the gospel, if it were free from the bitterness of the cross, and if it brought nothing but carnal pleasures. Nay,we see many who make a Christian profession, that they may live in greater gaiety and with less restraint. Some through the expectation of gain, others through fear, and others for the sake of those whom they wish to please, profess to be the disciples of Christ. In seeking Christ, therefore, the chief point is, to despise the world and seek the kingdom of God and his righteousness, ( Matthew 6:33 .) Besides, as men very generally impose on themselves, and persuade themselves that they are seeking Christ in the best manner, while they debase the whole of his power, for this reason Christ, in his usual manner, doubles the word verily, as if by the oath he intended to bring to light the vice which lurks under our hypocrisy. (134) “ Ce qui eust este propre pour leur monstrer sa puissance, en ce qu’il estoit la venu par miracle .” return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-26

Source

예수께서 대답하여 이르시되 내가 진실로 진실로 너희에게 이르노니 너희가 나를 찾는 것은 표적을 본 까닭이 아니요 떡을 먹고 배부른 까닭이로다. 그리스도께서는 군중들의 동기를 정직하게 지적하셨다. 그들이 기적을 보았지만, 기적의 의미는 파악하지 못했다. 그들에게 기적은 단지 배부르게 먹은 사건에 불과했다. 우리도 마찬가지다. 하나님의 은혜를 받을 때 그 은혜의 영적 의미를 파악하지 못하고 물질적 혜택만 취하려 할 때, 우리는 바로 이 군중들과 같은 모습이 된다.

원주석

27절 카드 ↗

27. Labour for food, not that which perisheth. He shows to what object our desires ought to be directed, namely, to eternal life; but because, in proportion as our understandings are gross, we are always devoted to earthly things, for this reason he corrects that disease which is natural to us, before he points out what we ought to do. The simple doctrine would have been, “Labour to have the incorruptible food;” but, knowing that the senses of men are held bound by earthly cares, he first enjoins them to be loosed and freed from those cords, that they may rise to heaven. Not that he forbids his followers to labor that they may procure daily food; but he shows that the heavenly life ought to be preferred to this earthly life, because the godly have no other reason for living here than that, being sojourners in the world, they may travel rapidly towards their heavenly country. Next, we ought to see what is the present question; for, since the power of Christ is debased by those who are devoted to the belly and to earthly things, he argues what we ought to seek in him, and why we ought to seek it. He employs metaphors adapted to the circumstances in which his sermon was delivered. If food had not been mentioned, he would have said, without a figure, “You ought to lay aside anxiety about the world, and strive to obtain the heavenly life.” But as those men were running to their fodder like cattle, without looking to anything better, (135) Christ presents his sermon in a metaphorical dress, and gives the name of food to everything that belongs to newness of life. We know that our souls are fed by the doctrine of the gospel, when it is efficacious in us by the power of the Spirit; and, therefore, as faith is the life of the soul, all that nourishes and promotes faith is compared to food Which endureth to eternal life. This kind of food he calls incorruptible, and says that it endureth to eternal life , in order to inform us that our souls are not fed for a day, but are nourished in the expectation of a blessed immortality; because the Lord commences the work of our salvation, that he may perform it till the day of Christ, ( Philippians 1:6 .) For this reason we must receive the gifts of the Spirit, that they may be earnests and pledges of eternal life. For, though the reprobate, after having tasted this food, frequently reject it, so that it is not permanent in them, yet believing souls feel that enduring power, when they are made partakers of the power of the Holy Spirit in his gifts, which is not of short duration, but, on the contrary, never fails. It is a frivolous exercise of ingenuity to infer, as some do, from the word labor or work , that we merit eternal life by our works; for Christ metaphorically exhorts men, as we have said, to apply their minds earnestly to meditation on the heavenly life, instead of cleaving to the world, as they are wont to do; and Christ himself removes every doubt, when he declares that it is he who giveth the food ; for what we obtain by his gift no man procures by his own industry. There is undoubtedly some appearance of contradiction in these words; but we may easily reconcile these two statements, that the spiritual food of the soul is the free gift of Christ, and that we must strive with all the affections of our heart to become partakers of so great a blessing. For him hath God the Father sealed. He confirms the preceding statement, by saying that he was appointed to us for that purpose by the Father. The ancient writers have misinterpreted and tortured this passage, by maintaining that Christ is said to be sealed, because he is the stamp and lively image of the Father. For he does not here enter into abstruse discussions about his eternal essence, but explains what he has been commissioned and enjoined to do, what is his office in relation to us, and what we ought to seek and expect from him. By an appropriate metaphor, he alludes to an ancient custom; for they sealed with signets what they intended to sanction by their authority. Thus Christ — that it may not appear as if he claimed anything of himself, or by private authority (136) — declares that this office was enjoined on him by the Father, and that this decree of the Father was manifested, as if a seal had been engraven on him. It may be summed up thus: As it is not every person who has the ability or the right (137) to feed souls with incorruptible food, Christ appears in public, and, while he promises that he will be the Author of so great a blessing, he likewise adds that he is approved by God, and that he has been sent to men with this mark, which is, as it were, God’s seal or signet (138) Hence it follows that the desire of those who shall present their souls to Christ, to be fed by him, will not be disappointed. Let us know, therefore, that life is exhibited to us in Christ, in order that each of us may aspire to it, not at random, but with certainty of success. We are, at the same time, taught that all who bestow this praise on any other than Christ are guilty of falsehood before God. Hence it is evident that the Papists, in every part of their doctrine, are altogether liars; for as often as they invent any means of salvation in the room of Christ, so often do they — by erasing, as it were, the impression which has been made — spoil and deface, with wicked presumption and base treachery, this seal of God, which alone is authentic. That we may not fall into so dreadful a condemnation, let us learn to keep pure and entire for Christ all that the Father has given to him. (135) “ Sans regarder a rien de meilleur .” (136) “ A fin qu’il ne semble que Christ vueille de soy-mesme et d’une authorite privee s’attribuer quelque chose .” (137) “ Que ce n’est pas une chose facile et commune a chacun .” (138) “ Qui est comme le seau ou cachet de Dieu .” return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-27

Source

썩을 양식을 위하여 일하지 말고 영생하도록 있는 양식을 위하여 하라 이 양식은 인자가 너희에게 주리니 인자는 아버지 하나님께서 인치셨느니라. 그리스도께서는 여기서 두 종류의 양식을 대비시키신다. 썩을 양식과 영생에 이르는 양식이다. 우리의 모든 노력이 썩을 것을 위한 것이라면, 그것은 결국 헛된 것이다. 영원한 것을 위해 일하는 것이 진정으로 가치 있는 일이다. 또한 하나님 아버지께서 인자를 인치셨다는 말씀은 그리스도의 권위가 하늘로부터 온 것임을 확증한다.

원주석

28절 카드 ↗

28 . What shall we do, that we may work the works of God? The multitude understood well enough that Christ had exhorted them to aim at something higher than the conveniences of the present life, and that they ought not to confine their attention to the earth, since God calls them to more valuable blessings. But, in putting this question, they are partly mistaken by not understanding the kind of labor ; for they do not consider that God bestows upon us, by the hand of the Son, all that is necessary for spiritual life. First, they ask what they ought to do ; and next, when they use the expression, the works of God, they do not understand what they say, and talk without any definite object. (139) In this manner they manifest their ignorance of the grace of God. And yet they appear here to murmur disdainfully against Christ, as if he were accusing them groundlessly. “Dost thou suppose,” say they, “that we have no solicitude about eternal life? Why, then, dost thou enjoin us to do what is beyond our power?” By the works of God we must understand those which God demands, and of which he approves. (139) “ Ils n’entendent point ce qu’ils disent, et parlent sans certain but .” return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-28

Source

그들이 묻되 우리가 어떻게 하여야 하나님의 일을 하오리이까. 군중들의 질문은 겉으로는 진지해 보이지만, 사실 그들은 아직도 공로로 구원을 얻으려는 생각에 사로잡혀 있었다. 그들은 "무엇을 해야 하는가"라고 물었다. 이것은 인간의 종교적 본능이다. 무언가를 하여 하나님을 만족시키려는 욕구. 그러나 그리스도의 대답은 이 생각을 근본적으로 뒤집는다.

원주석

29절 카드 ↗

29. The work of God is this. They had spoken of works Christ reminds them of one work, that is, faith ; by which he means that all that men undertake without faith is vain and useless, but that faith alone is sufficient, because this alone does God require from us, that we believe For there is here an implied contrast between faith and the works and efforts of men; as if he had said, Men toil to no purpose, when they endeavor to please God without faith , because, by running, as it were, out of the course, they do not advance towards the goal. This is a remarkable passage, showing that, though men torment themselves wretchedly throughout their whole life, still they lose their pains, if they have not faith in Christ as the rule of their life. Those who infer from this passage that faith is the gift of God are mistaken; for Christ does not now show what God produces in us, but what he wishes and requires from us. But we may think it strange that God approves of nothing but faith alone; for the love of our neighbor ought not to be despised, and the other exercises of religion do not lose their place and honor. So then, though faith may hold the highest rank, still other works are not superfluous. The reply is easy; for faith does not exclude either the love of our neighbor or any other good work, because it contains them all within itself. Faith is called the only work of God , because by means of it we possess Christ, and thus become the sons of God, so that he governs us by his Spirit. So then, because Christ does not separate faith from its fruits, we need not wonder if he make it to be the first and the last. (140) That you believe in him whom he hath sent. What is the import of the word believe , we have explained under the Third Chapter. It ought always to be remembered that, in order to have a full perception of the power of faith , we must understand what Christ is, in whom we believe , and why he was given to us by the Father. It is idle sophistry, under the pretext of this passage, to maintain that we are justified by works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work , just as Paul makes a comparison between the law of faith and the law of works , ( Romans 3:27 .) Secondly, when we affirm that men are not justified by works , we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled with Christ and with his grace. It is, therefore, if we may be allowed the expression, a passive work, to which no reward can be paid, and it bestows on man no other righteousness than that which he receives from Christ. (140) “ Proram et puppim ,” literally, “stem and stern,” a Latin idiom for the whole . The Author’s French version (ed. 1558) renders the clause, “ il ne se faut point esbahir s’il constitue en elle la fin et le commencement ;” — “we must not be astonished if he makes it to be the end and the beginning;” and in ed. 1564, it runs thus, “ ce n’est pas merveille que la foy est tout ce que Dieu requiert ;” — “it is not wonderful that faith is all that God requires.” return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-29

Source

예수께서 대답하여 이르시되 하나님께서 보내신 이를 믿는 것이 하나님의 일이니라 하시니. 하나님의 일은 행위가 아니라 믿음이다. 이것이 복음의 핵심이다. 구원은 우리가 하는 일이 아니라, 하나님이 보내신 이를 믿는 것이다. 이 단순한 진리가 모든 공로 종교를 무너뜨린다. 믿음은 아무것도 하지 않는 것이 아니다. 오히려 믿음은 가장 위대한 일이다. 다만 그것은 우리가 이루는 일이 아니라, 하나님의 선물을 받는 행위이다.

원주석

30절 카드 ↗

30. What sign doest thou? This wickedness abundantly proves how truly it is said elsewhere, This wicked generation seeketh a sign , ( Matthew 12:39 .) They had been at first drawn to Christ by the admiration of his miracles or signs, and afterwards, through amazement at a new sign, they acknowledged Christ to be the Messiah, and, with that conviction, wished to make him a king ; but now they demand a sign from him, as if he were a man unknown to them. Whence came such sudden forgetfulness, but because they are ungrateful to God, and, through their own malice, are blind to his power, which is before their eyes? Nor can it be doubted that they treat disdainfully all the miracles which they had already beheld, because Christ does not comply with their wishes, and because they do not find him to be what they imagined him to be. If he had given them expectation of earthly happiness, he would have been highly applauded by them; they would undoubtedly have hailed him as a Prophet, and the Messiah, and the Son of God; but now, because he blames them for being too much addicted to the flesh, they think that they ought not to listen to him any more. And in the present day, how many are there who resemble them! At first, because they promise to themselves that Christ will flatter their vices, they eagerly embrace the gospel, and call for no proof of it; but when they are called to deny the flesh and to bear the cross, then do they begin to renounce Christ and ask whence the gospel came. In short, as soon as Christ does not grant their prayers, he is no longer their Master. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-30

Source

그들이 묻되 그러면 당신이 하는 표적이 무엇이니이까. 이것은 극도의 배은망덕이다. 그들은 바로 전날 오천 명을 먹이신 기적을 경험했다. 그럼에도 표적을 요구한다. 이것이 바로 인간의 마음이다. 하나님의 은혜를 받으면서도 더 많은 증거를 요구한다. 그리스도께서 자신들의 기대에 맞는 행동을 하지 않자, 그들은 즉시 그분의 권위에 의문을 제기한다. 오늘날에도 얼마나 많은 사람들이 이와 같은가! 처음에는 그리스도가 자신들의 욕망을 채워 줄 것을 기대하여 복음을 열렬히 받아들이지만, 십자가를 지라는 부름을 받으면 즉시 그분을 버리고 증거를 요구한다.

원주석

31절 카드 ↗

31. Our fathers ate manna in the wilderness. Thus we see that Christ put his finger on the sore, when he told them that they came like brute beasts to fill their belly; for they discover this gross disposition, when they demand a Messiah by whom they are to be fed. And as to the magnificent terms in which they extol the grace of God in the manna, they do this cunningly, in order to bury the doctrine of Christ, by which he condemned them for immoderate desire of corruptible food; for they contrast with it the magnificent title bestowed on the manna, when it is called heavenly bread But when the Holy Spirit bestows on the manna the honorable appellation of the bread of heaven , ( Psalms 78:24 ,) it is not with this intention, as if God fed his people, like a herd of swine, and gave them nothing more valuable; and, therefore, they are without excuse, when they wickedly reject the spiritual food of the soul, which God now offers to them. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-31

Source

우리 조상들은 광야에서 만나를 먹었으니 기록된 바 하늘에서 그들에게 떡을 주어 먹게 하였다 함과 같이이다 하니. 군중들이 만나를 거론한 것은 그리스도의 가르침을 무너뜨리기 위한 교묘한 전략이었다. 그들은 하늘의 떡이라는 화려한 표현으로 만나를 치켜세움으로써, 그리스도가 그들의 배를 채우는 일에 초점을 맞추기를 원했다. 그러나 성령께서 만나를 하늘 떡이라 부르신 것은, 하나님이 당신의 백성을 짐승처럼 배만 채워 주셨다는 의미가 아니다. 그렇기에 영혼의 신령한 양식을 완악하게 거부하는 그들에게는 변명의 여지가 없다.

원주석

32절 카드 ↗

32. Verily, verily, I say to you, Moses gave you not bread from heaven. Christ appears to contradict what was quoted from the psalm, but he speaks only by comparison. The manna מן is called the bread of heaven , but it is for the nourishment of the body; but the bread which ought truly and properly to be reckoned heavenly , is that which gives spiritual nourishment to the soul. Christ therefore makes a contrast here between the world and heaven, because we ought not to seek the incorruptible life but in the kingdom of heaven. In this passage, truth is not contrasted with shadows , as is often done elsewhere; but Christ considers what is the true life of man, or, in other words, what it is that makes him different from brute beasts, and excellent among the creatures. My Father giveth you the true bread from heaven. When he adds these words, the meaning is,” The manna which Moses gave to your fathers did not bring heavenly life, but now heavenly life is truly exhibited to you.” True, it is the Father whom he calls the giver of this bread , but he means that it is given by his own hand. Thus the contrast relates, not to Moses and God, but to Moses and Christ. Now, Christ represents his Father rather than himself as the Author of this gift, in order to procure for himself deeper reverence; as if he had said, “Acknowledge me to be the minister of God, by whose hands he wishes to feed you to eternal life.” But, again, this appears to be inconsistent with the doctrine of Paul, who calls the manna — spiritual food , ( 1 Corinthians 10:3 .) I reply, Christ speaks according to the capacity of those with whom he has to deal, and this is not uncommon in Scripture. We see how variously Paul speaks about circumcision. When he writes about the ordinance, he calls it the seal of faith , ( Romans 4:11 ;) but when he has to contend with false apostles, he calls it rather a seal of cursing, and that by taking it with the qualities which they ascribed to it, and according to their opinion. (143) Let us consider what was the objection made against Christ, namely, that he did not prove himself to be the Messiah, if he did not supply his followers with bodily food. Accordingly, he does not inquire what it was that was prefigured by the manna, but maintains that the bread with which Moses fed their bellies was not true bread. (143) “ Et ce en la prenant avec les qualitez qu’ils luy attribuoyent, et selon leur sens .” return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-32

Source

예수께서 이르시되 내가 진실로 진실로 너희에게 이르노니 모세가 너희에게 하늘로서 떡을 준 것이 아니라 내 아버지께서 너희에게 하늘로서 참 떡을 주시나니. 그리스도께서는 반박처럼 보이지만 실은 비교를 통해 말씀하신다. 만나는 하늘 떡이라 불렸지만, 그것은 몸을 위한 양식이었다. 반면 진정한 의미에서 하늘 떡은 영혼에게 신령한 양식을 주는 것이다. 그리스도는 이 세상과 하늘을 대비시키신다. 썩지 않는 생명은 하나님의 나라에서만 찾을 수 있기 때문이다.

원주석

33절 카드 ↗

33. For the bread of God. Christ reasons negatively from the definition to the thing defined, in this manner: “ The heavenly bread is that which hath come down from heaven to give life to the world In the manna there was nothing of this sort; and, therefore, the manna was not the heavenly bread . ” But, at the same time, he confirms what he formerly said, namely, that he is sent by the Father, in order that he may feed men in a manner far more excellent than Moses. True, the manna came down from the visible heaven , that is, from the clouds; but not from the eternal kingdom of God, from which life flows to us. And the Jews, whom Christ addresses, looked no higher than that the bellies of their fathers were well stuffed and fattened in the wilderness. What he formerly called the bread of heaven, he now calls the bread of God; not that the bread which supports us in the present life comes from any other than God, but because that alone can be reckoned the bread of God (144) which quickens souls to a blessed immortality. This passage teaches that the whole world is dead to God, except so far as Christ quickens it, because life will be found nowhere else than in him. Which hath come down from heaven. In the coming down from heaven two things are worthy of observation; first, that we have a Divine life in Christ, because he has come from God to be the Author of life to us; secondly, that the heavenly life is near us, so that we do not need to fly above the clouds or to cross the sea, ( Deuteronomy 30:12 ; Romans 10:6 ;) for the reason why Christ descended to us was, that no man could ascend above. (144) “ Pain de Dieu .” return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-33

Source

하나님의 떡은 하늘에서 내려 세상에 생명을 주는 것이니라. 그리스도는 정의에서 정의된 것으로의 논증을 사용하신다. 하늘 떡은 하늘에서 내려와 세상에 생명을 주는 것이다. 만나에는 이런 특성이 없었다. 따라서 만나는 진정한 의미의 하늘 떡이 아니었다. 그리스도는 아버지로부터 보내심을 받아 훨씬 더 탁월한 방식으로 사람들을 먹이신다는 것을 확증하신다. 또한 하늘에서 내려옴에는 두 가지 중요한 점이 있다. 첫째, 우리는 그리스도 안에서 하나님의 생명을 소유한다. 둘째, 그 하늘 생명이 우리에게 가까이 있으므로 우리가 구름 위로 날아가거나 바다를 건널 필요가 없다. 그리스도께서 우리에게 내려오신 것은 아무도 위로 오를 수 없었기 때문이다.

원주석

34절 카드 ↗

34. Give us always this bread. There is no doubt that they speak ironically, to accuse Christ of vain boasting, when he said that he was able to give the bread of life. Thus wretched men, while they reject the promises of God, are not satisfied with this evil alone, but put Christ in their room, as if he were chargeable with their unbelief. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-34

Source

그러면 주여 이 떡을 항상 우리에게 주소서. 군중들이 이 떡을 달라고 한 것은 비아냥거림이었다. 그리스도께서 생명의 떡을 줄 수 있다고 말씀하셨을 때, 그들은 조롱하듯 요구했다. 이처럼 비참한 인간들은 하나님의 약속을 거부할 뿐 아니라, 자신들의 불신앙에 대한 책임까지 그리스도에게 전가한다.

원주석

35절 카드 ↗

35. I am the bread of life. First, he shows that the bread , which they asked in mockery, is before their eyes; and, next, he reproves them. He begins with doctrine, to make it more evident that they were guilty of ingratitude. There are two parts of the doctrine; for he shows whence we ought to seek life, and how we may enjoy it. We know what gave occasion to Christ to use those metaphors; it was because manna and daily food had been mentioned. But still this figure is better adapted to teach ignorant persons than a simple style. When we eat bread for the nourishment of the body, we see more clearly not only our own weakness, but also the power of divine grace, than if, without, bread, God were to impart a secret power to nourish the body itself. Thus, the analogy which is traced between the body and the soul, enables us to perceive more clearly the grace of Christ. For when we learn that Christ is the bread by which our souls must be fed, this penetrates more deeply into our hearts than if Christ simply said that he is our life It ought to be observed, however, that the word bread does not express the quickening power of Christ so fully as we feel it; for bread does not commence life, but nourishes and upholds that life which we already possess. But, through the kindness of Christ, we not only continue to possess life, but have the beginning of life, and therefore the comparison is partly inappropriate; but there is no inconsistency in this, for Christ adapts his style to the circumstances of the discourse which he formerly delivered. Now the question had been raised, Which of the two was more eminent in feeding men, Moses or Christ himself? This is also the reason why he calls it bread only, for it was only the manna that they objected to him, and, therefore, he reckoned it enough to contrast with it a different kind of bread The simple doctrine is, “Our souls do not live by an intrinsic power, so to speak, that is, by a power which they have naturally in themselves, (145) but borrow life from Christ.” He who cometh to me. He now defines the way of taking this food; it is when we receive Christ by faith. For it is of no avail to unbelievers that Christ is the bread of life, because they remain always empty; but then does Christ become our bread, when we come to him as hungry persons, that he may fill us. To come to Christ and to believe mean, in this passage, the same thing; but the former word is intended to express the effect of faith, namely, that it is in consequence of being driven by the feeling of our hunger that we fly to Christ to seek life. Those who infer from this passage that to eat Christ is faith , and nothing else, reason inconclusively. I readily acknowledge that there is no other way in which we eat Christ than by believing ; but the eating is the effect and fruit of faith rather than faith itself. For faith does not look at Christ only as at a distance, but embraces him, that he may become ours and may dwell in us. It causes us to be incorporated with him, to have life in common with him, and, in short, to become one with him , ( John 17:21 .) It is therefore true that by faith alone we eat Christ, provided we also understand in what manner faith unites us to him. Shall never thirst. This appears to be added without any good reason; for the office of bread is not to quench thirst , but to allay hunger. Christ therefore attributes to bread more than its nature allows. I have already said, that he employs the word bread alone because it was required by the comparison between the manna and the heavenly power of Christ, by which our souls are sustained in life. At the same time, by the word bread , he means in general all that nourishes us, and that according to the ordinary custom of his nation. For the Hebrews, by the figure of speech called synecdoche, use the word bread for dinner or supper ; and when we ask from God our daily bread , ( Matthew 6:11 ,) we include drink and all the other parts of life. The meaning therefore is, “Whoever shall betake himself to Christ, to have life from him, will want nothing, but will have in abundance all that contributes to sustain life.” (145) “ Qu’elles ayent en elles naturellement .” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-35

Source

예수께서 이르시되 나는 생명의 떡이니 내게 오는 자는 결코 주리지 아니할 터이요 나를 믿는 자는 영원히 목마르지 아니하리라. 그리스도는 먼저 생명을 어디서 찾아야 하는지를 보여 주신다. 그리고 어떻게 그것을 누릴 수 있는지를 가르치신다. 떡이라는 비유는 무지한 자들을 가르치기에 적합하다. 우리가 몸의 양식을 먹을 때 우리 자신의 연약함과 하나님의 은혜의 능력을 더 분명히 보기 때문이다. 몸과 영혼 사이의 유비가 그리스도의 은혜를 더 명확하게 인식하게 한다. 또한 오는 자와 믿는 자가 같은 의미임을 주목해야 한다. 전자는 배고픔을 느껴 그리스도께 달려가는 믿음의 효과를 표현한다.

원주석

36절 카드 ↗

36. But I have told you. He now reproves them for wickedly rejecting the gift of God, which is offered to them. Now, that man is chargeable with wicked contempt of God, who rejects what he knows that God has given him. If Christ had not made known his power, and plainly showed that he came from God, the plea of ignorance might have alleviated their guilt; but when they reject the doctrine of him whom they formerly acknowledged to be the Lord’s Messiah, it is extreme baseness. It is no doubt true, that men never resist God purposely, so as to reflect that they have to do with God; and to this applies the saying of Paul, They would never have crucified the Lord of glory, if they had known him ( 1 Corinthians 2:8 .) But unbelievers, because they willingly shut their eyes against the light are justly said to see that which immediately vanishes from their sight, because Satan darkens their understandings. This, at least, is beyond all controversy, that when he said that they saw , we must not understand him to mean his bodily appearance, but rather that he describes their voluntary blindness, because they might have known what he was, if their malice had not prevented them. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-36

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그러나 내가 너희에게 말하기를 너희는 나를 보고도 믿지 아니하는도다 하였느니라. 그리스도는 그들이 하나님의 선물을 악하게 거부하고 있음을 책망하신다. 하나님이 자신에게 주신 것을 아는 사람이 그것을 거부한다면, 그것은 하나님에 대한 악한 멸시이다. 그들의 고의적인 눈 감음이 그들을 더욱 책임 있게 만든다.

원주석

37절 카드 ↗

37. All that the Father giveth me. That their unbelief may not detract anything from his doctrine, he says, that the cause of so great obstinacy is, that they are reprobate, and do not belong to the flock of God. His intention, therefore, in distinguishing here between the elect and the reprobate is, that the authority of his doctrine may remain unimpaired, though there are many who do not believe it. For, on the one hand, ungodly men calumniate and utterly despise the word of God, because they are not moved by reverence for it; and, on the other hand, many weak and ignorant persons entertain doubts whether that which is rejected by a great part of the world be actually the word of God. Christ meets this offense, when he affirms, that all those who do not believe are not his own, and that we need not wonder if such persons have no relish for the word of God, but that it is embraced by all the children of God. In the first place, he says, that all whom the Father giveth him come to him ; by which words he means, that faith is not a thing which depends on the will of men, so that this man and that man indiscriminately and at random believe, but that God elects those whom he hands over, as it were, to his Son; for when he says, that whatever is given cometh , we infer from it, that all do not come. Again, we infer, that God works in his elect by such an efficacy of the Holy Spirit, that not one of them falls away; for the word give has the same meaning as if Christ had said, “Those whom the Father hath chosen he regenerates, and gives to me, that they may obey the Gospel.” And him that cometh to me I will not cast out. This is added for the consolation of the godly, that they may be fully persuaded that they have free access to Christ by faith, and that, as soon as they have placed themselves under his protection and safeguard, they will be graciously received by him. Hence it follows, that the doctrine of the Gospel will be salutary to all believers, because no man becomes a disciple of Christ who does not, on the other hand, feel and experience him to be a good and faithful teacher. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-37

Source

아버지께서 내게 주시는 자는 다 내게로 올 것이요 내게 오는 자는 내가 결코 내쫓지 아니하리라. 그리스도는 그들의 불신앙이 그들이 버려진 자들이요 하나님의 양 떼에 속하지 않기 때문임을 말씀하신다. 아버지께서 주시는 자들은 모두 그리스도께 온다. 이것은 믿음이 인간의 의지에 달린 것이 아님을 의미한다. 하나님이 선택하신 자들을 그분의 아들에게 넘겨주신다. 또한 내게 오는 자는 결코 내쫓지 않겠다는 말씀은 신자들에게 큰 위로가 된다. 우리가 믿음으로 그분의 보호와 안전 아래 들어가면, 그분은 우리를 은혜롭게 받아 주신다.

원주석

38절 카드 ↗

38. For I came down from heaven. This is a confirmation of the preceding statement, that we do not seek Christ in vain. For faith is a work of God, by which he shows that we are his people, and appoints his Son to be the protector of our salvation. Now the Son has no other design than to fulfill the commands of his Father. Consequently, he will never reject those whom his Father hath sent. Hence, finally, it follows, that faith will never be useless. As to the distinction which Christ makes between his own will and the will of the Father, in this respect, he accommodates himself to his hearers, because, as the mind of man is prone to distrust, we are wont to contrive some diversity which produces hesitation. To cut off every pretense for those wicked imaginations, Christ declares, that he has been manifested to the world, in order that he may actually ratify what the Father hath decreed concerning our salvation. return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-38

Source

내가 하늘에서 내려온 것은 내 뜻을 행하려 함이 아니요 나를 보내신 이의 뜻을 행하려 함이니라. 이것은 우리가 헛되이 그리스도를 찾지 않는다는 앞의 진술에 대한 확증이다. 믿음은 하나님의 역사이며, 그분은 우리의 구원에 관해 뜻하신 것을 실제로 이루기 위해 그분의 아들을 보내셨다. 아들은 아버지의 명령 외에 다른 계획이 없다. 따라서 믿음은 결코 헛되지 않다.

원주석

39절 카드 ↗

39. And this is the will of the Father. He now testifies, that this is the design of the Father, that believers may find salvation secured in Christ; from which again it follows, that all who do not profit by the doctrine of the Gospel are reprobate. Wherefore, if we see that it turns to the ruin of many, we have no reason to despond, because those men willingly draw down the evil on themselves. Let us rest satisfied with this, that the Gospel will always have power to gather the elect to salvation. That I should lose none of it. That is, “That I should not suffer it to be taken from me or perish;” by which he means, that he is not the guardian of our salvation for a single day, or for a few days, but that he will take care of it to the end, so that he will conduct us, as it were, from the commencement to the termination of our course; and therefore he mentions the last resurrection. This promise is highly necessary for us, who miserably groan under so great weakness of the flesh, of which every one of us is sufficiently aware; and at every moment, indeed, the salvation of the whole world might be ruined, were it not that believers, supported by the hand of Christ, advance boldly to the day of resurrection. Let this, therefore, be fixed in our minds, that Christ has stretched out his hand to us, that he may not desert us in the midst of the course, but that, relying on his goodness, we may boldly raise our eyes to the last day. There is also another reason why he mentions the resurrection. It is because, so long as our life is hidden , ( Colossians 3:3 ,) we are like dead men. For in what respect do believers differ from wicked men, but that, overwhelmed with afflictions, and like sheep destined for the slaughter , ( Romans 8:36 ,) they have always one foot in the grave, and, indeed, are not far from being continually swallowed up by death? Thus there remains no other support of our faith and patience but this, that we keep out of view the condition of the present life, and apply our minds and our senses to the last day, and pass through the obstructions of the world, until the fruit of our faith at length appear. return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-39

Source

나를 보내신 이의 뜻은 내게 주신 자 중에 내가 하나도 잃어버리지 아니하고 마지막 날에 다시 살리는 이것이니라. 이것은 신자들에게 매우 필요한 약속이다. 우리 육신의 연약함 아래서 신음하는 우리에게, 그리스도께서 우리의 구원을 하루 이틀이 아니라 마지막 날까지 지켜 주신다는 보장은 무한한 위로이다. 그리스도는 우리를 향해 손을 내미셨고, 그 손을 결코 놓지 않으신다. 또한 그리스도가 부활을 언급하시는 것은, 우리의 생명이 그날까지 숨겨져 있기 때문이다. 우리의 믿음과 인내의 유일한 지지대는 현재 삶의 조건을 외면하고 마지막 날에 초점을 맞추는 것이다.

원주석

40절 카드 ↗

40. And this is the will of him who sent me. He had said that the Father had committed to him the protection of our salvation; and now he likewise describes the manner in which it is accomplished. The way to obtain salvation, therefore, is to obey the Gospel of Christ. This point he had, indeed, glanced at a little before but now he expresses more fully what he had spoken somewhat obscurely. And if it is the will of God that those whom he has elected shall be saved, and if in this manner he ratifies and executes his eternal decree, whoever he be that is not satisfied with Christ, but indulges in curious inquiries about eternal predestination, such a person, as far as lies in his power, desires to be saved contrary to the purpose of God. The election of God is in itself hidden and secret; the Lord manifests it by calling , that is, when he bestows on us this blessing of calling us (146) They are madmen, therefore, who seek their own salvation or that of others in the whirlpool of predestination, not keeping the way of salvation which is exhibited to them. Nay more, by this foolish speculation, they endeavor to overturn the force and effect of predestination; for if God has elected us to this end, that we may believe, take away faith, and election will be imperfect. But we have no right to break through the order and succession of the beginning and the end, since God, by his purpose, hath decreed and determined that it shall proceed unbroken. (147) Besides, as the election of God, by an indissoluble bond, draws his calling along with it, so when God has effectually called us to faith in Christ, let this have as much weight with us as if he had engraven his seal to ratify his decree concerning our salvation. For the testimony of the Holy Spirit is nothing else than the sealing of our adoption, ( Romans 8:15 .) To every man, therefore, his faith is a sufficient attestation of the eternal predestination of God, so that it would be a shocking sacrilege (148) to carry the inquiry farther; for that man offers an aggravated insult to the Holy Spirit, who refuses to assent to his simple testimony. Whosoever seeth the Son, and believeth in him. He uses the words, see and believe, in contrast with what he had formerly said; for he had reproached the Jews with not believing , even though they saw , (verse 36.) But now, speaking of the sons of God, with the feeling which they have of the power of God in Christ, he joins the obedience of faith. Moreover, these words show that faith proceeds from the knowledge of Christ; not that it desires anything beyond the simple word of God, but because, if we trust in Christ, we must perceive what he is, and what he brings to us. (146) “ C’est a dire, quand il nous fait ce bien de nous appeler .” (147) “ Or ne nous est-il permis de rompre l’ordre et la suite du commencement avec la fin, puis que Dieu par son conseil l’a ainsi ordonne et voulu que cela allast d’un fil .” (148) “ Un sacrilege horrible .” return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-40

Source

내 아버지의 뜻은 아들을 보고 믿는 자마다 영생을 얻는 이것이니 마지막 날에 내가 이를 다시 살리리라 하시니라. 구원의 길은 그리스도의 복음에 순종하는 것이다. 하나님의 영원한 선택 자체는 숨겨져 있다. 주님은 그것을 부르심을 통해 드러내신다. 따라서 선택의 소용돌이 속에서 자신이나 다른 사람의 구원을 찾으려는 자들은 미친 사람과 같다. 하나님은 우리로 믿게 하기 위해 선택하신 것이다. 믿음을 없애면 선택도 불완전하게 된다. 나아가 하나님의 선택은 그분의 부르심과 분리될 수 없이 연결되어 있다. 하나님이 우리를 믿음으로 효과적으로 부르셨다면, 이것이 우리 구원에 관한 그분의 결정을 확인하는 인장과 같은 역할을 한다.

원주석

41절 카드 ↗

41. The Jews therefore murmured concerning him. The Evangelist explains the cause of the murmuring to have been, that the Jews were offended at the mean condition of Christ’s human nature, (150) and did not perceive in him any thing Divine or heavenly. Yet he shows that they had a twofold obstruction. One they had framed for themselves out of a false opinion, when they said, Is not this Jesus, the son of Joseph, whose father and mother we hnow? Another arose from a wicked sentiment, that they did not think that Christ was the Son of God, because he came down to men clothed with our flesh. (151) But we are guilty of excessive malignity, if we despise the Lord of glory because on our account he emptied himself, and took upon him the form of a servant, ( Philippians 2:7 ;) for this was rather an illustrious proof of his boundless love towards us, and of his wonderful grace. Besides, the Divine majesty of Christ was not so concealed under the mean and contemptible appearance of the flesh, as not to give out the rays of his brightness in a variety of ways; but those gross and stupid men wanted eyes to see his conspicuous glory. We, too, sin daily in both of these ways. First, it is a great hinderance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in him nothing magnificent, for by our sinful views we pervert all that belongs to him and to his doctrine, so unskilful are we to profit by them, or to view them in the proper light. (152) Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the Gospel. Nay, there are even many who frame for themselves monsters, that they may make them a pretense for hating the Gospel. In this manner the world deliberately drives away the grace of God. Now the Evangelist expressly names the Jews, in order to inform us that the murmuring proceeded from those who gloried in the title of faith and of the Church, that we may all learn to receive Christ with reverence, when he comes down to us , and that, in proportion as he comes nearer to us, we may more cheerfully approach to him, that he may raise us to his heavenly glory. (150) “ De la petitesse de Christ, et de sa humaine condition ;” — “at the meanness of Christ, and of his human condition.” (151) “ Prenant nostre chair .” (152) “ Tant nous sommes mal adroits a faire nostre profit des choses, et les prendre de la sorte qu’il faut .” return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-41

Source

자기가 하늘에서 내려온 떡이라 하시므로 유대인들이 예수에 대하여 수군거려. 유대인들이 수군거린 것은 그리스도의 비천한 인간적 조건에 걸려 넘어진 것이다. 그들은 그 안에서 아무런 신성하거나 하늘적인 것을 발견하지 못했다. 또한 그들에게는 이중적인 걸림돌이 있었다. 하나는 요셉의 아들이라는 잘못된 확신에서 스스로 만들어 낸 것이고, 다른 하나는 그리스도가 우리의 육체를 입고 사람들에게 내려오셨기 때문에 하나님의 아들이 아니라는 악한 생각이었다. 그러나 우리가 우리를 위해 자신을 비우시고 종의 형체를 취하신 영광의 주님을 업신여긴다면, 우리는 극도의 악의를 행하는 것이다. 이것은 오히려 우리를 향한 그분의 무한한 사랑과 놀라운 은혜의 빛나는 증거이다. 우리도 이 두 가지 방식으로 날마다 죄를 짓는다.

원주석

43절 카드 ↗

43. Murmur not among yourselves. He throws back on them the blame of the murmuring , as if he had said, “My doctrine contains no ground of offense, but because you are reprobate, it irritates your envenomed breasts, and the reason why you do not relish it is, that you have a vitiated taste.” return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-43

Source

예수께서 대답하여 이르시되 너희는 서로 수군거리지 말라. 그리스도는 수군거림에 대한 책임을 그들에게 돌리신다. "내 교훈 안에는 걸림돌이 없다. 그러나 너희가 버려진 자들이기 때문에, 그것이 너희의 독으로 가득 찬 가슴을 자극하는 것이다. 너희가 그것을 음미하지 못하는 이유는 너희의 미각이 병들었기 때문이다."

원주석

44절 카드 ↗

44. No man can come to me, unless the Father, who hath sent me, draw him. He does not merely accuse them of wickedness, but likewise reminds them, that it is a peculiar gift of God to embrace the doctrine which is exhibited by him; which he does, that their unbelief may not disturb weak minds. For many are so foolish that, in the things of God, they depend on the opinions of men; in consequence of which, they entertain suspicions about the Gospel, as soon as they see that it is not received by the world. Unbelievers, on the other hand, flattering themselves in their obstinacy, have the hardihood to condemn the Gospel because it does not please them. On the contrary, therefore, Christ declares that the doctrine of the Gospel, though it is preached to all without exception, cannot be embraced by all, but that a new understanding and a new perception are requisite; and, therefore, that faith does not depend on the will of men, but that it is God who gives it. Unless the Father draw him. To come to Christ being here used metaphorically for believing , the Evangelist, in order to carry out the metaphor in the apposite clause, says that those persons are drawn whose understandings God enlightens, and whose hearts he bends and forms to the obedience of Christ. The statement amounts to this, that we ought not to wonder if many refuse to embrace the Gospel; because no man will ever of himself be able to come to Christ, but God must first approach him by his Spirit; and hence it follows that all are not drawn , but that God bestows this grace on those whom he has elected. True, indeed, as to the kind of drawing , it is not violent, so as to compel men by external force; but still it is a powerful impulse of the Holy Spirit, which makes men willing who formerly were unwilling and reluctant. It is a false and profane assertion, therefore, that none are drawn but those who are willing to be drawn , (153) as if man made himself obedient to God by his own efforts; for the willingness with which men follow God is what they already have from himself, who has formed their hearts to obey him. (153) “ Que nuls ne sont tirez sinon ceux qui le veulent estre .” return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-44

Source

나를 보내신 아버지께서 이끌지 아니하시면 아무도 내게 올 수 없으니. 그리스도는 그들의 악함을 책망하실 뿐 아니라, 하나님의 복음을 받아들이는 것이 하나님의 특별한 선물임을 상기시키신다. 이는 연약한 마음들이 흔들리지 않도록 하기 위함이다. 이 세상 사람들의 여론에 의존하는 많은 어리석은 자들은 복음을 세상이 받지 않는다고 보면 의심한다. 불신자들은 자신들의 완악함에 자만하여 복음을 정죄할 대담함을 갖는다. 그러나 그리스도는 복음이 예외 없이 모든 사람에게 선포되지만 모든 사람이 받아들일 수는 없으며, 새로운 이해와 새로운 인식이 필요하다고 선언하신다. 따라서 믿음은 인간의 의지에 달린 것이 아니라 하나님이 주시는 것이다.

원주석

45절 카드 ↗

45. It is written in the Prophets. Christ confirms by the testimony of Isaiah what he said, that no man can come to him , unless he be drawn by the Father He uses the word prophets in the plural number, because all their prophecies had been collected into one volume, so that all the prophets might justly be accounted one book. The passage which is here quoted is to be found in Isaiah 54:13 , where, speaking of the restoration of the Church, he promises to her, sons taught by the instruction of God Hence it may easily be inferred, that the Church cannot be restored in any other way than by God undertaking the office of a Teacher, and bringing believers to himself. The way of teaching, of which the prophet speaks, does not consist merely in the external voice, but likewise in the secret operation of the Holy Spirit. In short, this teaching of God is the inward illumination of the heart. And they shall be all taught by God. As to the word all, it must be limited to the elect, who alone are the true children of the Church. Now it is not difficult to see in what manner Christ applies this prediction to the present subject. Isaiah shows that then only is the Church truly edified, when she has her children taught by God Christ, therefore, justly concludes that men have not eyes to behold the light of life, until God has opened them. But at the same time, he fastens on the general phrase, all; because he argues from it, that all who are taught by God are effectually drawn, so as to come; and to this relates what he immediately adds, Whosoever therefore hath heard my Father. The amount of what is said is, that all who do not believe are reprobate and doomed to destruction; because all the sons of the Church and heirs of life are made by God to be his obedient disciples. Hence it follows, that there is not one of all the elect of God who shall not be a partaker of faith in Christ. (154) Again, as Christ formerly affirmed that men are not fitted for believing, until they have been drawn , so he now declares that the grace of Christ, by which they are drawn , is efficacious, so that they necessarily believe. These two clauses utterly overturn the whole power of free will, of which the Papists dream. For if it be only when the Father has drawn us that we begin to come to Christ, there is not in us any commencement of faith, or any preparation for it. On the other hand, if all come whom the Father hath taught , He gives to them not only the choice of believing, but faith itself. When, therefore, we willingly yield to the guidance of the Spirit, this is a part, and, as it were, a sealing of grace; because God would not draw us, if He were only to stretch out his hand, and leave our will in a state of suspense. But in strict propriety of language He is said to draw us, when He extends the power of his Spirit to the full effect of faith. They are said to hear God, who willingly assent to God speaking to them within, because the Holy Spirit reigns in their hearts. Cometh to me. He shows the inseparable connection that exists between him and the Father. For the meaning is, that it is impossible that any who are God’s disciples shall not obey Christ, and that they who reject Christ refuse to be taught by God; because the only wisdom that all the elect learn in the school of God is, to come to Christ; for the Father, who sent him, cannot deny himself. (154) “ Qu’il n’y en a pas un de tous les eleus de Dieu qui ne viene a estre participant de la foy .” return to ' Top of Page ' <a name="verse-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-45

Source

선지자들의 글에 그들이 다 하나님의 가르치심을 받으리라 기록되어 있은즉. 그리스도는 이사야의 예언으로 앞서 말씀하신 것을 확증하신다. 그는 선지자를 복수로 쓰는데, 이는 모든 예언이 하나의 책으로 모여 있기 때문에 모든 선지자가 하나의 책으로 간주될 수 있기 때문이다. 인용된 구절은 이사야 54장 13절로, 교회의 회복에 대해 말하면서 하나님의 가르침을 받는 아들들을 약속한다. 이에서 교회는 하나님이 교사로 나서서 신자들을 자신에게로 인도하는 방식 외에는 회복될 수 없음을 쉽게 추론할 수 있다. 또한 '모두'라는 단어는 선택받은 자들로 제한되어야 한다. 그들만이 교회의 진정한 자녀이기 때문이다.

원주석

46절 카드 ↗

46. Not that any man hath seen the Father. As he has hitherto magnified the grace of his Father, so now he earnestly directs believers to himself alone. For both must be joined together; that no knowledge of Christ can be obtained, until the Father enlighten by his Spirit those who are by nature blind; and yet that it is in vain to seek God, unless Christ go before; for the majesty of God is so lofty, that the senses of men cannot reach him. Nay, more, all that knowledge of God which men may think that they have attained out of Christ will be a deadly abyss. When he says that he alone hath known the Father, he means that it is an office which belongs peculiarly to himself, to manifest God to men, who would otherwise have been concealed. return to ' Top of Page ' <a name="verse-47" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-46

Source

이는 아버지를 본 자가 있다는 것이 아니니라 오직 하나님에게서 온 자만 아버지를 보았느니라. 그리스도는 지금까지 아버지의 은혜를 높이 말씀하셨지만, 이제 신자들을 자기 자신에게로만 간절히 인도하신다. 아버지에 대한 지식은 그리스도 없이는 얻을 수 없기 때문이다. 하나님의 위엄은 너무나 높아서 인간의 감각이 그분께 닿을 수 없다. 그리스도 밖에서 하나님에 대해 안다고 생각하는 모든 지식은 치명적인 심연이 될 것이다. 아버지를 아는 것은 전적으로 그리스도에게 속한 직분이며, 그를 통해 하나님이 사람들에게 나타나신다.

원주석

47절 카드 ↗

47. He who believeth in me. This is an explanation of the former statement. For we are taught by these words that it is when we believe in Christ that God is made known to us; for then do we begin to see, as in a mirror, or as in a bright and lively image, God who was formerly invisible. Accursed then be every thing that is declared to us concerning God, if it do not lead us to Christ. What it is to believe in Christ I have already explained; for we must not imagine a confused and empty faith, which deprives Christ of his power, as the Papists do, who believe in Christ just as far as they think fit. For the reason why we obtain life by faith is, that we know that all the parts of our life are contained in Christ. The inference which some draw from this passage — that to believe in Christ is the same thing as to eat Christ , or his flesh — is not well founded. For these two things differ from each other as former and latter; and in like manner, to come to Christ and to drink him, for coming to him is first in order. I acknowledge that Christ is not eaten but by faith; but the reason is, because we receive him by faith, that he may dwell in us, and that we may be made partakers of him, and thus may be one with him. To eat him, therefore, is an effect or work of faith. return to ' Top of Page ' <a name="verse-48" class="com-number"

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진실로 진실로 너희에게 이르노니 믿는 자는 영생을 가졌나니. 이것은 앞 말씀의 설명이다. 우리는 그리스도를 믿을 때 하나님을 알게 된다. 그때 우리는 마치 거울에서 혹은 밝고 생생한 형상에서처럼 이전에 보이지 않으셨던 하나님을 보기 시작한다. 따라서 우리를 그리스도께로 인도하지 않는 하나님에 관한 모든 것은 저주받은 것이다.

원주석

48절 카드 ↗

48. I am the bread of life Besides what he formerly said, that he is the life-giving bread, by which our souls are nourished, in order to explain it more fully, he likewise repeats the contrast between this bread and the ancient manna, together with a comparison of the men. return to ' Top of Page ' <a name="verse-49" class="com-number"

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bible-text/jhn-6-48

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내가 곧 생명의 떡이니라. 이것은 앞서 말씀하신 것의 반복이지만 불필요한 반복이 아니다. 그는 마나와 하늘 떡 사이의 대조를 더 깊이 설명하기 위해 이것을 반복하신다.

원주석

49절 카드 ↗

49. Your fathers ate manna in the wilderness, and are dead. He says that the manna was a perishing food to their fathers, for it did not free them from death. It follows, therefore, that souls do not find anywhere else than in him that food by which they are fed to spiritual life. Besides, we must keep in remembrance what I formerly stated, that what is here said does not relate to the manna, so far as it was a secret figure of Christ; for in that respect Paul calls it spiritual food , ( 1 Corinthians 10:3 .) But we have said that Christ here accommodates his discourse to the hearers, who, caring only about feeding the belly, looked for nothing higher in the manna. Justly, therefore does he declare that their fathers are dead, that is, those who in the same manner, were devoted to the belly, or, in other words, who thought of nothing higher than this world. (155) And yet he invites them to eat, when he says that he has come, that any man may eat; for this mode of expression has the same meaning as if he said, that he is ready to give himself to all, provided that they are only willing to believe. That not one of those who have once eaten Christ shall die — must be understood to mean, that the life which he bestows on us is never extinguished, as we stated under the Fifth Chapter. (155) “ C’est a dire, ne pensoyent plus haut que ce monde .” return to ' Top of Page ' <a name="verse-51" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-49

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너희 조상들은 광야에서 만나를 먹었어도 죽었거니와. 만나는 그것을 먹은 자들을 죽음에서 자유롭게 하지 못했으므로 그것들에게는 썩는 양식이었다. 따라서 영적 생명을 위한 양식은 오직 그리스도 안에서만 찾을 수 있다. 다만 이것은 그리스도의 표상이었던 만나에 관한 것이 아님을 기억해야 한다. 바울은 그런 의미에서 그것을 신령한 양식이라 불렀다. 그리스도는 오직 배를 채우는 데만 관심 있었던 청중에 맞추어 말씀하신 것이다.

원주석

51절 카드 ↗

51. I am the living bread. He often repeats the same thing, because nothing is more necessary to be known; and every one feels in himself with what difficulty we are brought to believe it, and how easily and quickly it passes away and is forgotten. (156) We all desire life, but in seeking it, we foolishly and improperly wander about in circuitous roads; and when it is offered, the greater part disdainfully reject it. For who is there that does not contrive for himself life out of Christ? And how few are there who are satisfied with Christ alone! It is not a superfluous repetition, therefore, when Christ asserts so frequently that he alone is sufficient to give life. For he claims for himself the designation of bread , in order to tear from our hearts all fallacious hopes of living. Having formerly called himself the bread of life , he now calls himself the living bread , but in the same sense, namely, life-giving bread . — Which have come down from heaven He frequently mentions his coming down from heaven , because spiritual and incorruptible life will not be found in this world, the fashion of which passes away and vanishes, but only in the heavenly kingdom of God. If any man eat of this bread. Whenever he uses the word eat, he exhorts us to faith, which alone enables us to enjoy this bread, so as to derive life from it. (157) Nor is it without good reason that he does so, for there are few who deign to stretch out their hand to put this bread to their mouth; and even when the Lord puts it into their mouth, there are few who relish it, but some are filled with wind, and others — like Tantalus — are dying of hunger through their own folly, while the food is close beside them. The bread which I shall give is my flesh. As this secret power to bestow life, of which he has spoken, might be referred to his Divine essence, he now comes down to the second step, and shows that this life is placed in his flesh , that it may be drawn out of it. It is, undoubtedly, a wonderful purpose of God that he has exhibited life to us in that flesh, where formerly there was nothing but the cause of death. And thus he provides for our weakness, when he does not call us above the clouds to enjoy life, but displays it on earth, in the same manner as if he were exalting us to the secrets of his kingdom. And yet, while he corrects the pride of our mind, he tries the humility and obedience of our faith, when he enjoins those who would seek life to place reliance on his flesh, which is contemptible in its appearance. But an objection is brought, that the flesh of Christ cannot give life, because it was liable to death, and because even now it is not immortal in itself; and next, that it does not at all belong to the nature of flesh to quicken souls. I reply, though this power comes from another source than from the flesh, still this is no reason why the designation may not accurately apply to it; for as the eternal Word of God is the fountain of life , ( John 1:4 ,) so his flesh, as a channel, conveys to us that life which dwells intrinsically, as we say, in his Divinity. And in this sense it is called life-giving, because it conveys to us that life which it borrows for us from another quarter. This will not be difficult to understand, if we consider what is the cause of life, namely, righteousness. And though righteousness flows from God alone, still we shall not attain the full manifestation of it any where else than in the flesh of Christ; for in it was accomplished the redemption of man, in it a sacrifice was offered to atone for sins, and an obedience yielded to God, to reconcile him to us; it was also filled with the sanctification of the Spirit, and at length, having vanquished death, it was received into the heavenly glory. It follows, therefore that all the parts of life have been placed in it, that no man may have reason to complain that he is deprived of life, as if it were placed in concealment, or at a distance. Which I shall give for the life of the world. The word give is used in various senses. The first giving , of which he has formerly spoken, is made daily, whenever Christ offers himself to us. Secondly, it denotes that singular giving which was done on the cross, when he offered himself as a sacrifice to his Father; for then he delivered himself up to death for the life of men, and now he invites us to enjoy the fruit of his death. For it would be of no avail to us that that sacrifice was once offered, if we did not now feast on that sacred banquet. It ought also to be observed, that Christ claims for himself the office of sacrificing his flesh. Hence it appears with what wicked sacrilege the Papists pollute themselves, when they take upon themselves, in the mass, what belonged exclusively to that one High Priest. (156) “ Il nous escoule et vient a estre mis en oubli .” (157) “ Laquelle seule fait que nous tirons vie de ce pain .” return to ' Top of Page ' <a name="verse-52" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-51

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나는 하늘에서 내려온 살아 있는 떡이니 사람이 이 떡을 먹으면 영생하리라 내가 줄 떡은 곧 세상의 생명을 위한 내 살이니라 하시니라. 그리스도는 동일한 내용을 자주 반복하신다. 이것이 알려지는 것이 더없이 필요하기 때문이다. 우리 모두는 그것을 믿는 것이 얼마나 어려운지, 얼마나 쉽게 잊혀지는지 자신 안에서 느낀다. 우리 모두는 생명을 원하지만, 그것을 구하면서 어리석게도 그릇된 방향으로 방황하고, 제공받을 때 대부분 거만하게 거부한다. 또한 그리스도는 자신의 살을 세상의 생명을 위해 드린다고 하신다. 이것은 십자가에서 이루어진 단회적인 헌신을 가리키는데, 그때 그분은 사람들의 생명을 위해 자신을 희생 제물로 아버지께 드리셨다. 그 희생의 열매를 지금 우리에게 누리라고 초청하신다.

원주석

52절 카드 ↗

52. The Jews therefore debated among themselves. He again mentions the Jews, not by way of honor, but to reproach them with their unbelief, because they do not receive the well known doctrine concerning eternal life, or, at least, do not inquire modestly into the subject, if it be still obscure and doubtful. For when he says that they debated, it is a sign of obstinacy and contempt; and those who dispute so keenly do, indeed, block up against themselves the road to the knowledge of the truth. And yet the blame imputed to them is not simply that they inquired into the manner; for the same blame would fall on Abraham and the blessed Virgin, ( Genesis 15:2 ; Luke 1:34 .) Those persons, therefore, are either led astray through ignorance, or are deficient in candour, who, without taking into account the hardihood and eagerness to quarrel, which alone the Evangelist condemns, direct all their outcry against the word how; as if it had not been lawful for the Jews to inquire about the manner of eating the flesh of Christ (158) But it ought rather to be imputed to sloth than ascribed to the obedience of faith, if we knowingly and willingly leave unsolved those doubts and difficulties which are removed for us by the word of the Lord. Not only is it lawful, therefore, to inquire as to the manner of eating the flesh of Christ , but it is of great importance for us to understand it, so far as it is made known by the Scriptures. Away, then, with that fierce and obstinate pretense of humility, “For my part, I am satisfied with that single word of Christ, when he declares that hi s flesh is truly food : to all the rest I willingly shut my eyes.” As if heretics would not have equal plausibility on their side, if they willingly were ignorant that Christ was conceived by the Holy Ghost, because, believing that he is the seed of Abraham, they make no farther inquiry. Only we ought to preserve such moderation about the secret works of God, as not to desire to know anything more than what he determines by his word. (158) “ De manger la chair de Christ .” return to ' Top of Page ' <a name="verse-53" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-52

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그러므로 유대인들이 서로 다투어 이르되 이 사람이 어찌 능히 자기 살을 우리에게 주어 먹게 하겠느냐. 요한은 유대인들이 수군거린 것을 언급한다. 그들이 논쟁한 것은 완고함과 멸시의 표시이다. 그렇게 격렬하게 다투는 자들은 진리를 알아가는 길을 스스로 막는다. 다만 그들에게 책임이 있는 것은 어떻게라는 방식에 대해 단순히 물었기 때문이 아니라, 완고한 오만함과 싸우려는 열심이다.

원주석

53절 카드 ↗

53. Verily, verily, I say to you. The just resentment which Christ felt, (159) when he saw his grace rejected with such haughty disdain, constrained him to employ this oath. For he does not now make use of simple doctrine, but likewise mingles threatenings for the purpose of striking terror. He denounces eternal perdition against all who refuse to seek life from his flesh; as if he had said, “If you hold my flesh in contempt, rest assured that there remains for you no other hope of life.” The vengeance that awaits all despisers of the grace of Christ is, that with their pride they miserably perish; and the reason why they must be urged with plainness and severity is, that they may not continue to flatter themselves. For if we threaten with death those diseased persons who refuse to take medicines, what must we do with wicked men, when they strive, as far as lies in their power, to destroy life itself? Unless you eat the flesh of the Son of man. When he says , the flesh of the Son of man, the expression is emphatic; for he reproves them for their contempt, which arose from perceiving that he resembled other men. The meaning therefore is: “Despise me as much as you please, on account of the mean and despicable appearance of my flesh , still that despicable flesh contains life; and if you are destitute of it, you will nowhere else find any thing else to quicken you.” The ancients fell into a gross error by supposing that little children were deprived of eternal life, if they did not dispense to them the eucharist, that is, the Lord’s Supper; (160) for this discourse does not relate to the Lord’s Supper, but to the uninterrupted communication of the flesh of Christ , (161) which we obtain apart from the use of the Lord’s Supper. Nor were the Bohemians in the right, when they adduced this passage to prove that all without exception ought to be admitted to the use of the cup. With respect to young children, the ordinance of Christ forbids them to partake of the Lord’s Supper; because they are not yet able to know or to celebrate the remembrance of the death of Christ. The same ordinance makes the cup common to all, for it commands us all to drink of it , ( Matthew 26:27 .) (159) “ Un juste despit que Christ a conceu .” (160) “ C’est a dire, la Cene .” (161) “ De la chair de Christ .” return to ' Top of Page ' <a name="verse-54" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-53

Source

예수께서 이르시되 내가 진실로 진실로 너희에게 이르노니 인자의 살을 먹지 아니하고 인자의 피를 마시지 아니하면 너희 속에 생명이 없느니라. 그리스도께서 이 맹세를 사용하신 것은 그분의 은혜가 이토록 거만한 경멸로 거부되는 것을 보셨을 때 느끼신 의로운 분노 때문이다. 그는 단순한 교리를 사용하지 않고 두려움을 주기 위한 위협도 섞으신다. 그분의 살을 경멸하는 모든 사람에게 영원한 멸망을 선언하신다. 또한 이 구절이 어린 아이들이 성찬을 받아야만 영생을 얻는다는 주장을 뒷받침한다는 고대의 오류에 대해, 이 말씀은 성찬에 관한 것이 아니라 그리스도의 살과의 지속적인 교통에 관한 것임을 지적해야 한다.

원주석

54절 카드 ↗

54. He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood , in precisely the same manner that the body is sustained by eating and drinking Accordingly, as he lately testified that nothing but death remains for all who seek life anywhere else than in his flesh , so now he excites all believers (162) to cherish good hope, while he promises to them life in the same flesh. And I will raise him up at the last day. It ought to be observed, that Christ so frequently connects the resurrection with eternal life, because our salvation will be hidden till that day. No man, therefore, can perceive what Christ bestows on us, unless, rising above the world, he places before his eyes the last resurrection From these words, it plainly appears that the whole of this passage is improperly explained, as applied to the Lord’s Supper. For if it were true that all who present themselves at the holy table of the Lord are made partakers of his flesh and blood, all will, in like manner, obtain life; but we know that there are many who partake of it to their condemnation. And indeed it would have been foolish and unreasonable to discourse about the Lord’s Supper, before he had instituted it. It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. (163) And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord’s Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation (164) of this sermon. This is also the reason why the Evangelist John makes no mention of the Lord’s Supper; and therefore Augustine follows the natural order, when, in explaining this chapter, he does not touch on the Lord’s Supper till he comes to the conclusion; and then he shows that this mystery is symbolically represented, whenever the Churches celebrate the Lord’s Supper, in some places daily, and in other places only on the Lord’s day. (162) “ Tous les fideles .” (163) “ De la maniere perpetuelle et ordinaire de manger la chair de Christ, qui se fait par la foy seulement .” (164) “ Comme nn seau et confirmation .” return to ' Top of Page ' <a name="verse-55" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-54

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내 살을 먹고 내 피를 마시는 자는 영생을 가졌고. 이것은 앞 말씀의 반복이지만 불필요하지 않다. 영혼이 그분의 살과 피로 먹고 마심으로써 양육된다는 것이 어렵게 여겨지는 것을 확증한다. 또한 그는 모든 신자들을 격려하면서 같은 살에서 생명을 약속하신다. 또한 그리스도가 부활을 연급하시는 것은 우리의 구원이 그날까지 숨겨져 있을 것이기 때문이다.

원주석

55절 카드 ↗

55. For my flesh is truly food. He confirms the same statement by other words, “As the body is weakened and consumed by the want of food, so the soul, if it be not fed with heavenly bread, will soon perish with hunger.” For when he declares that his flesh is truly food, he means that souls are famished, if they want that food. Then only wilt thou find life in Christ, when thou shalt seek the nourishment of life in his flesh. Thus we ought to boast, with Paul, that we reckon nothing to be excellent but Christ crucified; because, as soon as we have departed from the sacrifice of his death, we meet with nothing but death; nor is there any other road that conducts us to a perception of his Divine power than through his death and resurrection. Embrace Christ, therefore, as the Servant of the Father , ( Isaiah 42:1 ,) that he may show himself to thee to be the Prince of life , ( Acts 3:15 .) For when he emptied himself , ( Philippians 2:7 ,) in this manner we were enriched with abundance of all blessings; his humiliation and descent into hell raised us to heaven; and, by enduring the curse of his cross, he erected the banner of our righteousness as a splendid memorial of his victory. (165) Consequently, they are false expounders of the mystery of the Lord’s Supper, (166) who draw away souls from the flesh of Christ. And my blood is truly drink. But why does Christ mention his blood separately, when it is included in the word flesh ? I reply, he did so in condescension to our weakness. For when he expressly mentions food and drink, he declares that the life which he bestows is complete in every respect, that we may not imagine to ourselves a life which is only half or imperfect; as if he had said, that we shall want nothing that belongs to life, provided that we eat his flesh and drink his blood. Thus also in the Lord’s Supper, which corresponds to this doctrine, not satisfied with the symbol of the bread , he adds also the cup , that, having in him a twofold pledge, we may learn to be satisfied with him alone; for never will a man find a part of life in Christ, until he has entire and complete life in him. (165) “ Il a dresse l’enseigne de nostre justice comme un memorial magnifique de sa victoire .” (166) “ Ceux-la donc ne sont pas bons et droicts expositeurs du mystere de la Cene .” return to ' Top of Page ' <a name="verse-56" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-55

Source

내 살은 참된 양식이요 내 피는 참된 음료로다. 그분이 자신의 살이 참된 양식이라고 선언하실 때, 그 의미는 살이 없으면 영혼이 굶주림으로 쇠약해진다는 것이다. 바울과 함께 우리는 십자가에 못 박힌 그리스도 외에 탁월한 것이 없음을 자랑해야 한다. 우리가 그분의 죽음의 희생에서 떠나면 죽음 외에는 아무것도 만나지 못하기 때문이다. 또한 그리스도의 피가 별도로 언급된 것은 우리의 연약함에 대한 배려이다. 그분은 양식과 음료 모두를 명시함으로써 그분이 주시는 생명이 모든 면에서 완전함을 선언하신다.

원주석

56절 카드 ↗

56. He who eateth my flesh. This is another confirmation; for while he alone has life in himself, he shows how we may enjoy it, that is, by eating his flesh ; as if he had affirmed that there is no other way in which he can become ours, than by our faith being directed to his flesh. For no one will ever come to Christ as God, who despises him as man; and, therefore, if you wish to have any interest in Christ, you must take care, above all things, that you do not disdain his flesh. Dwelleth in me, and I in him. When he says that he dwelleth in us , the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death. We may likewise infer from it, that he is not now speaking of the outward symbol, which many unbelievers receive equally with believers, and yet continue separated from Christ. It enables us also to refute the dream of those who say, that Judas received the body of Christ as well as the other apostles, when Christ gave the bread to all; for as it is a display of ignorance to limit this doctrine to the outward sign, so we ought to remember what I have formerly said, that the doctrine which is here taught is sealed in the Lord’s Supper. Now, it is certain, in the first place, that Judas never was a member of Christ; secondly, it is highly unreasonable to imagine the flesh of Christ to be dead and destitute of the Holy Spirit; and, lastly, it is a mockery to dream of any way of eating the flesh of Christ without faith, since faith alone is the mouth — so to speak — and the stomach of the soul. return to ' Top of Page ' <a name="verse-57" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-56

Source

내 살을 먹고 내 피를 마시는 자는 내 안에 거하고 나도 그의 안에 거하나니. 이것은 또 다른 확증이다. 그분만이 자신 안에 생명을 갖고 계신 분으로서, 우리가 어떻게 그것을 누릴 수 있는지를 보여 주신다. 우리의 믿음이 그분의 살을 향할 때이다. 그분 안에 거한다는 것은 우리와 하나 되는 유일한 연합의 방식이자 그분이 우리와 하나 되는 방법이 바로 우리의 믿음이 그분의 죽음에 의지하는 것임을 의미한다.

원주석

57절 카드 ↗

57. As the living Father hath sent me. Hitherto Christ has explained the manner in which we must become partakers of life. He now comes to speak of the principal cause, for the first source of life is in the Father. But he meets an objection, for it might be thought that he took away from God what belonged to him, when he made himself the cause of life. He makes himself, therefore, to be the Author of life, in such a manner, as to acknowledge that there was another who gave him what he administers to others. Let us observe, that this discourse also is accommodated to the capacity of those to whom Christ was speaking; for it is only with respect to his flesh that he compares himself to the Father. For though the Father is the beginning of life, yet the eternal Word himself is strictly life But the eternal Divinity of Christ is not the present subject; for he exhibits himself such as he was manifested to the world, clothed with our flesh. I also live on account of the Father. This does not apply to his Divinity simply, nor does it apply to his human nature simply and by itself, but it is a description of the Son of God manifested in the flesh. Besides, we know that it is not unusual with Christ to ascribe to the Father every thing Divine which he had in himself. It must be observed, however, that he points out here three degrees of life. In the first rank is the living Father, who is the source, but remote and hidden. Next follows the Son, who is exhibited to us as an open fountain, and by whom life flows to us. The third is, the life which we draw from him. We now perceive what is stated to amount to this, that God the Father, in whom life dwells, is at a great distance from us, and that Christ, placed between us, is the second cause of life, in order that what would otherwise be concealed in God may proceed from him to us. return to ' Top of Page ' <a name="verse-58" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-57

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살아 계신 아버지께서 나를 보내시매 내가 아버지로 말미암아 사는 것 같이 나를 먹는 그 사람도 나로 말미암아 살리라. 지금까지 그리스도는 우리가 생명에 참여하는 방식을 설명하셨다. 이제 그분은 주된 원인에 대해 말씀하신다. 생명의 첫 번째 원천은 아버지 안에 있다. 그러나 그분은 반박에 대응하신다. 다른 사람들에게 관리하는 것을 주셨음을 인정하시면서도, 자신이 생명의 저자임을 보여 주신다. 아버지는 생명의 시작이지만 영원한 말씀 자신이 엄격한 의미에서 생명이시다.

원주석

58절 카드 ↗

58. This is the bread which came down from heaven. He returns to the comparison between the manna and his flesh, with which he had begun; for it was necessary that he should close the sermon in this manner: “There is no reason why you should prefer Moses to me, because he fed your fathers in the wilderness; since I supply you with far more excellent food, for I bring heavenly life with me.” For — as was formerly said — the bread is said to have come down from heaven, because it has nothing earthly or corruptible in its nature, but breathes the immortality of the kingdom of God. They who were only bent on feeding the belly, did not find such virtue in the manna; for while the manna had a twofold use, the Jews, with whom Christ is now disputing, beheld in it nothing else than bodily food. But the life of the soul is not fading, but makes continual progress until the whole man is renewed. return to ' Top of Page ' <a name="verse-59" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-58

Source

이것은 하늘에서 내려온 떡이니 조상들이 먹고도 죽은 그것과 같지 아니하여 이 떡을 먹는 자는 영원히 살리라. 그분은 만나와 자신의 살의 비교로 돌아오신다. 이것으로 설교를 마치는 것이 필요했기 때문이다. 하늘에서 내려온 떡이라고 말씀하시는 것은 그것이 이 세상에서 썩을 것이 아무것도 없고 하나님 나라의 불멸을 숨쉬기 때문이다. 오직 배를 채우는 데만 매달린 자들은 만나에서 그런 덕을 찾지 못했다. 그러나 영혼의 생명은 희미해지는 것이 아니라 전인이 새로워질 때까지 계속 성장한다.

원주석

59절 카드 ↗

59. He spoke these things in the synagogue. John points out the place, that we may know that there were many present, and likewise, that a sermon was delivered as on a weighty and important subject. But it immediately follows that out of so great a multitude there were scarcely to be found a very few who profited by it; and — what is worse — it proved to be the occasion of desertion to many who professed to be disciples of Christ. If the Evangelist had said that only some of them were offended, that ought to have been accounted monstrous; but when they rise up in crowds and conspire together against him, what name shall we give to such an action? Let this narrative then be deeply impressed on our minds, that we may never murmur against Christ when he speaks; and if in the present day we perceive any thing of this kind in others, let not their pride disturb our faith. return to ' Top of Page ' <a name="verse-60" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-59

Source

이 말씀은 예수께서 가버나움 회당에서 가르치실 때에 하셨느니라. 요한은 장소를 지적하여 많은 사람이 참석했으며 중요하고 비중 있는 주제로 설교가 행해졌음을 알게 한다. 그러나 그토록 많은 군중 중에서 그것으로 유익을 얻은 자가 아주 드물었음이 곧이어 밝혀진다. 그리고 더 나쁜 것은, 그것이 그리스도의 제자임을 고백한 많은 자들에게 배교의 계기가 되었다는 것이다. 그리스도께서 말씀하실 때 결코 수군거리지 않도록 이 이야기를 마음 깊이 새겨야 한다.

원주석

60절 카드 ↗

60. This is a harsh saying. On the contrary, it was in their hearts, and not in the saying, that the harshness lay. But out of the word of God the reprobate are thus accustomed to form stones to dash themselves upon, and when, by their hardened obstinacy, they rush against Christ, they complain that his saying is harsh , which ought rather to have softened them. For whoever shall submit with true humility (168) to the doctrine of Christ will find nothing in it harsh or disagreeable; but to unbelievers, who oppose themselves with obstinacy, it will be a hammer which breaketh the rocks in pieces , as the Prophet calls it, ( Jeremiah 23:29 .) But since the same hardness is natural to us all, if we judge of the doctrine of Christ according to our feelings, his words will be just so many strange and incredible (169) statements. All that remains for us, therefore, is, that every one commit himself to the guidance of the Spirit, that he may inscribe on our hearts what otherwise would never have even entered into our ears. Who can hear it? Here we see the awful wickedness of unbelief; for they who impiously and basely reject the doctrine of salvation, not satisfied with excusing themselves, have the hardihood to put the Son of God in their room as if he were guilty, and to declare that he is unworthy of being heard Thus, in the present day, Papists not only reject the Gospel in a daring manner, but likewise break out into horrid blasphemies, that it may not be thought that they have no good reason for opposing God. And, indeed, since they desire darkness, we need not wonder if Satan deceives them by strange monsters, where there is nothing but the open highway. (170) But that which they, through their rage and fury, cannot endure will not only be tolerable to modest and teachable persons, but will support and comfort them. Yet the reprobate, by their obstinate slanders, will do nothing more than bring down on themselves more dreadful condemnation. (168) “ En vraye humilite .” (169) “ Estranges et incroyables .” (170) “ La ou il n’y a que le beau plein chemin .” return to ' Top of Page ' <a name="verse-61" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-60

Source

제자 중 여럿이 듣고 말하되 이 말씀은 어렵도다 누가 들을 수 있느냐 하더니. 어려움은 말씀 안에 있는 것이 아니라 그들의 마음 안에 있었다. 그러나 버려진 자들은 하나님의 말씀에서 이처럼 자신이 부딪힐 돌을 만들어 내곤 한다. 굳은 완악함으로 그리스도께 달려들면서 그들은 그분의 말씀이 가혹하다고 불평한다. 그러나 진정한 겸손으로 그리스도의 교훈에 복종하는 자는 그 안에서 가혹하거나 불쾌한 것을 전혀 찾지 못할 것이다. 불신자들에게는 그것이 바위를 부수는 망치가 될 것이다.

원주석

61절 카드 ↗

61. But Jesus knowing. Christ knew indeed, that the offense which the reprobate had taken up could not be removed; for, to tell the truth, (171) the doctrine does not so much wound them as it exposes the putrid ulcer which they inwardly nourished in their hearts. But he wished by all methods to try if there were not one of those who were offended that was not yet beyond the reach of cure, and to stop the mouths of the rest. By putting the question, he means that they have no reason to be offended, (172) or, at least, that the ground of offense does not lie in the doctrine itself. Thus we ought to repress the wickedness of those who, urged on by nothing but the rage of mastiff dogs, slander the word of God; and thus too we ought to chastise the folly of those who inconsiderately attack the truth. Knowing in himself. He says that Jesus knew in himself , because they had not yet declared openly what gave them uneasiness, but secretly murmured and groaned within themselves, and, therefore, he anticipates their open complaints. If it be objected, that the nature of those complaints was not difficult to understand, because in express terms they rejected the doctrine of Christ, I acknowledge that the words which John has formerly related are plain enough; but still I say that, like persons who are disgusted at any thing, they whispered those words to each other in low murmurs. For if they had spoken to Christ, there would have been better ground of hope, because the way would have been opened up for teaching them; but now, when they indulge in secret murmurings, they shut up against themselves the way to gain instruction. So then, when we do not immediately perceive the Lord’s meaning, there is nothing better than to go straight to him, that he may solve all our difficulties. Doth this offend you? Christ appears here to increase the offense instead of removing it; but if any person examine very closely the ground of offense, there was in the following statement what ought to have pacified their minds. (171) “ Pour dire a la verite .” (172) “ De se scandalizer .” return to ' Top of Page ' <a name="verse-62" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-61

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예수께서 스스로 제자들이 이에 대하여 수군거리는 줄 아시고 이르시되 이것이 너희에게 걸림이 되느냐. 그리스도는 버려진 자들이 받은 걸림돌은 제거될 수 없음을 알고 계셨다. 사실 교리가 그들에게 상처를 입히는 것이 아니라 그들이 마음속에 키우고 있던 썩은 궤양을 드러낼 뿐이다. 그러나 그분은 모든 방법으로 걸려 넘어진 자들 중에 아직 치유 불가능한 상태에 있지 않은 자가 있는지 시험해 보고자 하셨다. 그리스도의 걸림돌 질문은 그들에게 걸림돌이 될 이유가 없다는 것, 혹은 적어도 걸림돌의 근거가 교리 자체에 있지 않다는 것을 의미한다.

원주석

62절 카드 ↗

62. What if you shall see the Son of man ascend to where he was before? The mean and despicable condition of Christ which they saw before their eyes, while, clothed with flesh, he was not at all different from other men, prevented them from submitting to his Divine power; but now — by withdrawing, as it were, the veil — he calls them to behold his heavenly glory, as if he had said, “Because I converse among men without honor, I am despised by you, and you recognize in me nothing that is Divine; but ere long God will adorn me with splendid power, and, withdrawing me from the contemptible state of mortal life, will raise me above the heavens.” For, in the resurrection of Christ, so great was the power displayed by the Holy Spirit, that it plainly showed Christ to be the Son of God, as Paul also shows, ( Romans 1:4 .) And when it is said, Thou art my Son, today have I begotten thee, ( Psalms 2:7 ,) the resurrection is brought forward as a proof from which that glory of Christ ought to be acknowledged, and his ascension to heaven was the completion of that glory. When he says that he was formerly in heaven , this does not apply strictly to his human nature, and yet he speaks of the Son of man; but since the two natures in Christ constitute one person, it is not an unusual way of speaking to transfer to one nature what is peculiar to the other. return to ' Top of Page ' <a name="verse-63" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-62

Source

그러면 너희는 인자가 이전에 있던 곳으로 올라가는 것을 본다면 어떻게 하겠느냐. 그들이 육체를 입으신 그리스도의 비천하고 경멸스러운 모습을 보면서 그분의 신성한 능력에 복종하지 않았기 때문에, 이제 그분은 베일을 걷어 내시고 하늘의 영광을 보게 하신다. "내가 사람들 사이에서 영광 없이 사람들과 대화하므로 너희가 나를 업신여기고 내 안에서 신성한 것을 전혀 인식하지 못한다. 그러나 머지않아 하나님이 나를 화려한 권능으로 장식하시고 죽을 생명의 비천한 상태에서 나를 끌어올려 하늘 위로 높이실 것이다."

원주석

63절 카드 ↗

63. It is the Spirit that quickeneth. By these words Christ shows the reason why the Jews did not profit by his doctrine to be, that, being spiritual and quickening , it does not find ears well prepared. But as this passage has been variously expounded, it will be of importance first to ascertain the natural meaning of the words; from which it will be easy to perceive Christ’s intention. When he affirms that the flesh profiteth nothing, Chrysostom improperly, in my opinion, refers it to the Jews, who were carnal I readily acknowledge that in heavenly mysteries the whole power of the human mind is utterly unavailing; but the words of Christ do not bear that meaning, if they be not violently tortured. Equally forced would be that opinion, as applied to the apposite clause; namely, it is the illumination of the Spirit that quickeneth. Nor do I approve of the views of those who say, that the flesh of Christ profiteth , so far as he was crucified, but that, when it is eaten, it is of no advantage to us; for, on the contrary, we must eat it, that, having been crucified, it may profit Augustine thinks that we ought to supply the word only , or by itself , as if it had been said, “ The flesh alone, and by itself, profiteth not , ” (173) because it must be accompanied by the Spirit This meaning accords well with the scope of the discourse, for Christ refers simply to the manner of eating. He does not, therefore, exclude every kind of usefulness, as if none could be obtained from his flesh; but he declares that, if it be separated from the Spirit, it will then be useless. For whence has the flesh power to quicken , but because it is spiritual? Accordingly, whoever confines his whole attention to the earthly nature of the flesh, will find in it nothing but what is dead; but they who shall raise their eyes to the power of the Spirit, which is diffused over the flesh, will learn from the actual effect and from the experience of faith, that it is not without reason that it is called quickening We now understand in what manner the flesh is truly food , and yet it profiteth not It is food , because by it life is procured for us, because in it God is reconciled to us, because in it we have all the parts of salvation accomplished. It profiteth not , if it be estimated by its origin and nature; for the seed of Abraham, which is in itself subject to death, does not bestow life, but receives from the Spirit its power to feed us; and, therefore, on our part also, that we may be truly nourished by it, we must bring the spiritual mouth of faith. As to the sentence breaking off in so abrupt a manner, it is probable that this was done because Christ saw that it was necessary to act in this manner towards unbelievers. By this clause, therefore, he suddenly closed the sermon, because they did not deserve that he should speak to them any longer. Yet he did not overlook those who are godly and teachable; for they have here, in a few words, what may abundantly satisfy them. The words which I speak to you. This is an allusion to the preceding statement, for he now employs the word Spirit in a different sense. But as he had spoken of the secret power of the Spirit , he elegantly applies this to his doctrine, because it is spiritual; for the word Spirit must be explained to mean spiritual Now the word is called spiritual , because it calls us upwards to seek Christ in his heavenly glory, through the guidance of the Spirit, by faith, and not by our carnal perception; for we know that of all that was said, nothing can be comprehended but by faith. And it is also worthy of observation, that he connects life with the Spirit He calls his word life, from its effect, as if he had called it quickening; but shows that it will not be quickening to any but those who receive it spiritually , for others will rather draw death from it. To the godly, this commendation bestowed on the Gospel is most delightful, because they are certain that it is appointed for their eternal salvation; but at the same time, they are reminded to labor to prove that they are genuine disciples. (173) “ Comme s’il estoit dit, La chair seule et par soy ne profite de rien .” return to ' Top of Page ' <a name="verse-64" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-63

Source

살리는 것은 영이니 육은 무익하니라 내가 너희에게 이른 말은 영이요 생명이라. 그리스도는 이 말씀으로 유대인들이 그분의 교훈으로 유익을 얻지 못하는 이유를 보여 주신다. 신령하고 생명을 주는 그것이 잘 준비된 귀를 찾지 못하기 때문이다. 아우구스티누스는 여기서 '오직'이라는 단어를 보충하여 "살은 오직 그 자체만으로는 유익이 없다"고 해석한다. 이 의미는 설교의 범위와 잘 맞는다. 그리스도는 모든 종류의 유용성을 배제하는 것이 아니라, 살이 영과 분리되면 쓸모없음을 선언하신다. 왜냐하면 살이 생명을 주는 능력은 신성에 내재된 것이지만, 살은 우리에게 그것을 전달하는 통로이기 때문이다.

원주석

64절 카드 ↗

64. But there are some of you who do not believe. He again imputes blame to them, because, being destitute of the Spirit, they wickedly corrupt and debase his doctrine, and thus turn it to their ruin. For otherwise they might have objected: “You boast, indeed, that what you speak is quickening, but we experience nothing of that nature.” He therefore says, that by themselves it is prevented; for unbelief, as it is always proud, will never understand any thing in the words of Christ which it despises and disdains. Wherefore, if we wish to profit at all under this Teacher, let us bring minds well disposed to listen to him; for if the entrance to his doctrine be not opened up by humility and reverence, our understandings are harder than stones, and will not receive any part of sound doctrine. And therefore, when in the present day we see so few people in the world profiting by the Gospel, we ought to remember that this arises from the depravity of men. For how many will you find who deny themselves, and truly submit to Christ? As to his saying only that there were some who did not believe , though almost all of them were liable to this charge, his reason for doing so appears to have been that, if there were any who were not yet beyond the possibility of cure, they might not cast down their minds in despair. For Jesus knew from the beginning. The Evangelist added this, that none might think that Christ formed an opinion at random about his hearers. Many professed to belong to his flock, but a sudden apostacy exposed their hypocrisy. But the Evangelist says that their treachery, even while it was unknown to others, was well known to Christ. And this is stated, not so much on his account, as that we may learn not to form a judgment except on subjects which we have thoroughly investigated; for as to their being known to Christ from the beginning, this was peculiar to his Divinity. It is otherwise with us; for since we do not know the hearts, we ought to delay forming a judgment, until impiety be manifested by outward signs, and thus the tree be known by its fruits , ( Matthew 7:16 .) return to ' Top of Page ' <a name="verse-65" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-64

Source

그러나 너희 중에 믿지 아니하는 자들이 있느니라. 그분은 다시 그들을 책망하신다. 성령을 결여한 그들이 그분의 교훈을 악하게 왜곡하고 비하하여 그들 자신의 멸망으로 돌린다는 것이다. 우리가 이 교사 아래서 전혀 유익을 얻고자 한다면, 겸손함과 경외심이 그분의 교훈으로 들어가는 문을 열지 않으면 우리의 이해는 바위보다 더 단단하여 건전한 교훈의 어떤 부분도 받지 못할 것이다. 또한 오늘날 세상에서 복음으로 유익을 얻는 사람이 얼마나 드문지 볼 때, 우리는 이것이 인간의 타락에서 비롯됨을 기억해야 한다.

원주석

65절 카드 ↗

65. Therefore have I told you. He again states that faith is an uncommon and remarkable gift of the Spirit of God, that we may not be astonished that the Gospel is not received in every place and by all. For, being ill qualified to turn to our advantage the course of events, we think more meanly of the Gospel, because the whole world does not assent to it. The thought arises in our mind, How is it possible that the greater part of men shall deliberately reject their salvation? Christ therefore assigns a reason why there are so few believers, namely, because no man, whatever may be his acuteness, (174) can arrive at faith by his own sagacity; for all are blind, until they are illuminated by the Spirit of God, and therefore they only partake of so great a blessing whom the Father deigns to make partakers of it. If this grace were bestowed on all without exception, it would have been unseasonable and inappropriate to have mentioned it in this passage; for we must understand that it was Christ’s design to show that not many believe the Gospel, because faith proceeds only from the secret revelation of the Spirit. Unless it be given him by my Father. He now uses the word give instead of the word which he formerly used, draw ; by which he means that there is no other reason why God draws , than because out of free grace he loves us; for what we obtain by the gift and grace of God, no man procures for himself by his own industry. (174) “ Tant aigu soit il .” return to ' Top of Page ' <a name="verse-66" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-65

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또 이르시되 그러므로 전에 너희에게 말하기를 내 아버지께서 오게 하여 주지 아니하시면 누구든지 내게 올 수 없다 하였노라 하시니라. 그리스도는 다시 믿음이 하나님의 영의 비범하고 특별한 선물임을 말씀하신다. 이는 복음이 모든 곳에서 모든 사람에게 받아들여지지 않는 것이 우리를 놀라게 해서는 안 된다는 것이다. 왜냐하면 아무리 날카로운 사람이라도 스스로의 슬기로는 믿음에 도달할 수 없기 때문이다. 모두가 눈이 멀어 있어 하나님의 영으로 밝아지기까지는 그러하다.

원주석

66절 카드 ↗

66. From that time many of his disciples went back. The Evangelist now relates what trouble was the consequence of that sermon. It is a dreadful and monstrous thing, that so kind and gracious an invitation of Christ could have alienated the minds of many, and especially of those who had formerly professed to belong to him, and were even his ordinary disciples. But this example is held out to us for a mirror, as it were, in which we may perceive how great is the wickedness and ingratitude of men, who turn a plain road into an occasion of stumbling to them, that they may not come to Christ. Many would say that it would have been better that a sermon of this kind should never have been preached, which occasioned the apostacy of many. But we ought to entertain a widely different view; for it was then necessary, and now is daily necessary, that what had been foretold concerning Christ should be perceived in his doctrine, namely, that he is the stone of stumbling, ( Isaiah 8:14 .) We ought, indeed, to regulate our doctrine in such a manner that none may be offended through our fault; as far as possible, we ought to retain all; and, in short, we ought to take care that we do not, by talking inconsiderately or at random, (175) disturb ignorant or weak minds. But it will never be possible for us to exercise such caution that the doctrine of Christ shall not be the occasion of offense to many; because the reprobate, who are devoted to destruction, suck venom from the most wholesome food, and gall from honey. The Son of God undoubtedly knew well what was useful, and yet we see that he cannot avoid (176) offending many of his disciples. Whatever then may be the dislike entertained by many persons for pure doctrine, still we are not at liberty to suppress it. Only let the teachers of the Church remember the advice given by Paul, that the word of God ought to be properly divided , ( 2 Timothy 2:15 ;) and next let them advance boldly amidst all offenses. And if it happen that many apostatize, let us not be disgusted at the word of God, because it is not relished by the reprobate; for they who are so much shaken by the revolt of some that, when those persons fall away, they are immediately discouraged, are too delicate and tender. And walked no more with him. When the Evangelist adds these words, he means that it was not a complete apostacy, but only that they withdrew from familiar intercourse with Christ; and yet he condemns them as apostates. Hence we ought to learn that we cannot go back a foot breadth, without being immediately in danger of falling into treacherous denial of our Master. (175) “ Inconsiderement, ou a la volee .” (176) “ Il ne peut eviter .” return to ' Top of Page ' <a name="verse-67" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-66

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그 때부터 그의 제자 중에서 많은 사람이 떠나가고 다시 그와 함께 다니지 아니하더라. 전도자는 이제 그 설교의 결과로 어떤 문제가 생겼는지를 이야기한다. 그리스도의 그토록 친절하고 은혜로운 초청이 많은 사람들의 마음을 돌이키게 했다는 것은 무섭고 경악스러운 일이다. 그러나 이 예는 우리에게 거울로 주어진 것이다. 인간의 악함과 배은망덕이 얼마나 큰지를 볼 수 있도록. 그리스도의 교훈은 항상 많은 사람들에게 걸림돌이 된다. 왜냐하면 버려진 자들은 가장 건강에 좋은 음식에서도 독을, 꿀에서도 쓸개를 빨아내기 때문이다. 어떤 교훈도 우리를 거스르지 않기를 원한다면 우리는 순수한 교훈을 억압할 권리가 없다. 다만 교회의 교사들은 말씀을 올바르게 나누어야 한다는 바울의 권면을 기억하고, 모든 걸림돌 가운데서도 담대히 나아가야 한다.

원주석

67절 카드 ↗

67. Jesus therefore said to the twelve. As the faith of the apostles might be greatly shaken, when they saw that they were so small a remnant of a great multitude, Christ directs his discourse to them, and shows that there is no reason why they should allow themselves to be hurried away by the lightness and unsteadiness of others. When he asks them if they also wish to go away, he does so in order to confirm their faith; for, by exhibiting to them himself, that they may remain with him, he likewise exhorts them not to become the companions of apostates. And, indeed, if faith be founded on Christ, it will not depend on men, and will never waver, though it should see heaven and earth mingling. We ought also to observe this circumstance, that Christ, when deprived of nearly all his disciples, retains the twelve only, in like manner as Isaiah was formerly commanded to bind the testimony and seal the law among the disciples, ( Isaiah 8:16 .) By such examples, every one of the believers is taught to follow God, even though he should have no companion. return to ' Top of Page ' <a name="verse-68" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-67

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예수께서 열두 제자에게 이르시되 너희도 가려느냐. 군중이 흩어진 후 사도들의 믿음이 크게 흔들릴 수 있었으므로, 그리스도는 그들에게 말씀하시면서 다른 사람들의 경솔함과 불안정함에 휩쓸릴 이유가 없음을 보여 주신다. 또한 자신을 그들에게 제시함으로써 그들이 그분과 함께 머물게 하시며, 배교자들의 동료가 되지 않도록 권고하신다. 만약 믿음이 그리스도 위에 세워져 있다면, 그것은 사람들에게 달려 있지 않으며 하늘과 땅이 뒤섞이는 것을 보더라도 흔들리지 않을 것이다.

원주석

68절 카드 ↗

68. Simon Peter therefore answered him. Peter replies here in the name of all, as he does on other occasions; because all of them were of the same mind, except that in Judas there was no sincerity. This reply contains two clauses; for Peter first states the reason why he cheerfully adheres to Christ, along with his brethren; namely, because they feel that his doctrine is wholesome and quickening; and, secondly, he acknowledges that to whomsoever they might go, if they left Christ, there remained for them nothing but death. Thou hast the words of eternal life. When he says the words of life , by the phrase of life , he means quickening , using the genitive case instead of the adjective, which is a very common mode of expression among the Hebrews. It is a remarkable commendation bestowed on the Gospel, that it administers to us eternal life , as Paul testifies, that it is the power of God for salvation to every one who believeth, ( Romans 1:16 .) True, the Law also contains life , but because it denounces against all transgressors (177) the condemnation of eternal death, it can do nothing but kill. Widely different is the manner in which life is offered to us in the Gospel, that is, when God reconciles us to himself through free grace, by not imputing our sins , ( 2 Corinthians 5:19 .) It is no ordinary assertion that Peter makes concerning Christ, when he says that he has the words of eternal life; but he ascribes this to Christ as belonging to him alone. Hence follows the second statement which I glanced at a little ago, that as soon as they have gone away from Christ, there remains for them everywhere nothing but death. Certain destruction, therefore, awaits all who, not satisfied with that Teacher, fly to the inventions of men. (177) “ A tous transgresseurs .” return to ' Top of Page ' <a name="verse-69" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-68

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시몬 베드로가 대답하되 주여 영생의 말씀이 주께 있사오니 우리가 누구에게로 가오리이까. 베드로는 다른 경우에도 그렇듯이 모두를 대표하여 대답한다. 이 대답에는 두 가지 내용이 담겨 있다. 첫째, 베드로는 그들의 형제들과 함께 그리스도께 기꺼이 의지하는 이유를 말한다. 그분의 교훈이 건강하고 생명을 주는 것임을 느끼기 때문이다. 둘째, 그리스도를 떠나 어디로 가더라도 죽음밖에 남지 않는다고 인정한다. 복음에 대한 이 놀라운 칭찬은 베드로가 그리스도에게만 생명의 말씀이 있다고 하면서 이것을 그분에게만 귀속시킨다는 것이다. 따라서 그분 외의 다른 교사들의 발명품에 만족하지 못하고 달아나는 모든 자들에게는 어디서나 죽음만이 기다릴 것이다.

원주석

69절 카드 ↗

69. And we have believed and known. The verbs are in the past tense, but they may be changed into the present tense, we believe and know , but it makes little difference in the meaning. In these words Peter gives a brief summary of faith. But the confession appears to have nothing to do with the matter in hand, for the question had been raised about eating the flesh of Christ . I reply, although the twelve did not at once comprehend all that Christ had taught, yet it is enough that, according to the capacity of their faith, they acknowledge him to be the Author of salvation, and submit themselves to him in all things. The word believe is put first, because the obedience of faith is the commencement of right understanding, or rather, because faith itself is truly the eye of the understanding. But immediately afterwards knowledge is added, which distinguishes faith from erroneous and false opinions; for Mahometans and Jews and Papists believe , but they neither know nor understand any thing. Knowledge is connected with faith, because we are certain and fully convinced of the truth of God, not in the same manner as human sciences are learned, but when the Spirit seals it on our hearts. return to ' Top of Page ' <a name="verse-70" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-69

Source

우리가 주는 하나님의 거룩하신 자이신 줄 믿고 알았사옵나이다. 베드로는 여기서 믿음에 대한 간결한 요약을 제시한다. 그 고백이 당면한 문제와 직접 관련이 없는 것처럼 보이지만, 열두 제자가 그리스도께서 가르치신 모든 것을 즉시 이해하지 못했더라도 믿음의 순종으로 그분을 구원의 저자로 인정하고 모든 일에서 그분께 복종했다는 것으로 충분하다. 믿는다는 말이 먼저 나오는 것은 믿음의 순종이 올바른 이해의 시작이기 때문이다. 그리고 즉시 지식이 추가된다. 그것은 믿음이 오류 있는 의견과 구별되기 때문이다.

원주석

70절 카드 ↗

70. Jesus answered them. Since Christ replies to all, we infer from it that all spake by the mouth of Peter. Besides, Christ now prepares and fortifies the eleven apostles against a new offense which was already at hand. It was a powerful instrument of Satan for shaking their faith, when they were reduced to so small a number, but the fall of Judas might take away all their courage; for since Christ had chosen that sacred number, who would ever have thought that any portion of the whole number could be torn away? That admonition of Christ may be interpreted thus: “You twelve alone remain out of a large company. If your faith has not been shaken by the unbelief of many, prepare for a new contest; for this company, though small, will be still diminished by one man.” Have not I chosen you twelve? When Christ says that he has chosen or elected twelve , he does not refer to the eternal purpose of God; for it is impossible that any one of those who have been predestinated to life shall fall away; but, having been chosen to the apostolic office, they ought to have surpassed others in piety and holiness. He used the word chosen, therefore, to denote those who were eminent and distinguished from the ordinary rank. And one of you is a devil. He unquestionably intended, by this name, to hold up Judas to the utmost detestation; for they are mistaken who extenuate the atrocity implied in the name and indeed we cannot sufficiently execrate those who dishonor so sacred an office. Teachers who faithfully discharge their office are called angels They should seek the law at his mouth, for he is the angel of the Lord of Hosts, ( Malachi 2:7 .) Justly, therefore, is he accounted a devil, who, after having been admitted to so honorable a rank, is corrupted through his treachery and wickedness. Another reason is, that God allows more power and liberty to Satan over wicked and ungodly ministers, than over other ordinary men; and therefore, if they who were chosen to be pastors are driven by diabolical rage, so as to resemble wild and monstrous beasts, so far are we from being entitled, on that account, to despise the honorable rank to which they belong, that we ought rather to honor it the more, when the profanation of it is followed by so fearful a punishment. return to ' Top of Page ' <a name="verse-71" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-6-70

Source

예수께서 대답하시되 내가 너희 열둘을 택하지 아니하였느냐 그러나 너희 중의 한 사람은 마귀니라 하시니. 그리스도가 모두에게 대답하신 것에서 우리는 모두가 베드로의 입을 통해 말했음을 추론한다. 또한 그리스도는 이제 열한 제자들을 이미 다가오는 새로운 걸림돌에 대비시키신다. 열두 명이라는 신성한 수 중 어떤 부분이라도 떨어져 나갈 수 있다고 누가 생각했겠는가? 유다의 타락은 그들의 모든 용기를 빼앗아 갈 수 있었다. 또한 마귀라는 이름으로 유다를 극도로 혐오스럽게 드러내신다. 그러므로 거짓 목사들의 악한 행동이 그들이 속한 신성한 직분 자체를 멸시하는 핑계가 되어서는 안 된다.

원주석

71절 카드 ↗

71. He spoke of Judas Although Judas had a bad conscience, still we do not read that he was at all moved. Hypocrites are so stupid that they do not feel their sores, and in the presence of men they have such hardened effrontery, that they do not scruple to prefer themselves to the very best of men. return to ' Top of Page ' John Jhn 5 John Jhn John Jhn 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on John 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ john-6.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/jhn-6-71

Source

이 말씀은 가룟 시몬의 아들 유다를 가리키심이라. 유다는 나쁜 양심을 가졌지만, 전혀 움직이지 않았다. 위선자들은 너무나 둔하여 자신들의 상처를 느끼지 못한다. 그리고 사람들 앞에서는 너무나 굳은 뻔뻔함이 있어 가장 선한 사람보다 자신이 더 낫다고 여기는 것을 조금도 주저하지 않는다.

원주석

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