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주석[JFB] — 요한일서 2장 · 계명과 사랑의 실천

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JFB 주석 · 섹션 29개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. ( :- .) My little children —The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1 John 2:12 ). these things — ( 1 John 2:12- : ). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [ALFORD]). In order to "walk in the light" ( 1 John 1:5 ; 1 John 1:7 ), the first step is confession of sin ( 1 John 1:9 ), the next ( 1 John 2:1 ) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL]. And, c.—connected with the former Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin. we have an advocate —Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone. advocate — Greek, " paraclete, " the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer. righteous —As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous "; in contrast to our sin ("if any man sin "). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER]. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-1

Source

"나의 자녀들아"—이 축소형은 연로한 목자이자 영적 아버지의 따뜻한 애정을 표현한다. 나의 소중한 아들딸들이여. "이것들을 여러분에게 쓰는 것"—이 서신 전체를 쓰는 목적은 죄를 지을 자유를 주려는 것이 아니라, 오히려 "여러분이 죄를 전혀 짓지 않게 하려는 것"이다(그리스어 부정 과거는 죄의 습관뿐 아니라 개별 행위들의 부재도 함의한다[알퍼드]). "빛 가운데 걷기" 위해(1:5, 7) 첫 걸음은 죄를 고백하는 것이고(1:9), 다음 걸음은 모든 죄를 버리는 것이다(2:1).

"우리에게는 아버지 앞에서 변호해 주시는 분이 계십니다"—변호는 하나님의 가족에게 주시는 복이다. 다른 복들은 선한 자와 악한 자 모두에게 주시지만, 칭의·성화·지속적인 중보·화평은 그분의 자녀들에게만 주신다.

"변호해 주시는 분"—그리스어 *파라클레토스*, 성령에게도 쓰인 "또 다른 위로자"와 같은 표현이다. 이는 삼위일체의 제2위격과 제3위격의 연합을 보여준다. 그리스도는 위에서 우리를 위해 중보하시고, 그분의 부재 시에 여기서 성령이 우리 안에서 또 다른 중보자가 되신다.

"의로우신"—우리의 "변호인"으로서 그리스도는 단순한 탄원자가 아니다. 그분은 의, 즉 공의에 근거하여 우리를 위해 변론하신다. 우리에 관해서는 좋게 말씀하실 수 없지만, 우리를 위해서는 많이 말씀하실 수 있다. 그분이 우리를 위해 요구하시는 것은 바로 그분의 의, 즉 율법에 대한 순종과 우리를 위한 그 형벌의 완전한 감내에 근거한다. "그리스도의 의가 우리 편에 선다. 왜냐하면 하나님의 의가 예수 그리스도 안에서 우리의 것이 되었기 때문이다"[루터].

원주석

2절 카드 ↗

2. And he — Greek, "And Himself. " He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1 Corinthians 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [BISHOP PEARSON]. The only other place in the New Testament where Greek "propitiation" occurs, is 1 John 4:10 ; it answers in the Septuagint to Hebrew, " caphar, " to effect an atonement or reconciliation with God; and in Ezekiel 44:29 , to the sin offering. In Romans 3:25 , Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it. and — Greek, "yet." ours —believers: not Jews, in contrast to Gentiles; for he is not writing to Jews ( 1 John 5:21 ). also for the sins of the whole world —Christ's "advocacy" is limited to believers ( 1 John 2:1 ; 1 John 1:7 ): His propitiation extends as widely as sin extends: see on 1 John 1:7- : , "denying the Lord that bought them. " "The whole world" cannot be restricted to the believing portion of the world (compare 1 John 1:7- : ; and "the whole world," 1 John 1:7- : ). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER]. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-2

Source

"그분은 우리 죄를 위한 화목 제물이시다"—화목, 즉 하나님 편에서 죄인을 향한 의로운 진노를 달래고 소외를 제거하는 화목 제물. "어떤 아버지가 사랑하는 아들에게 화가 날 수 있고, 그 아들을 사랑하는 그 순간에도 그에게 화가 날 수 있다"[피어슨 주교].

신약에서 그리스어 "화목 제물"이 쓰인 유일한 다른 곳은 요한일서 4:10이다. 로마서 3:25에서는 "속죄소," 즉 하나님이 스스로 나타나시고 그분의 백성이 제사장을 통해 만나는 속죄소의 뚜껑을 가리킨다.

"우리의 죄만이 아니라 온 세상의 죄를 위한"—그리스도의 "변호"는 신자들에 한정되지만(2:1; 1:7), 그분의 화목은 죄가 미치는 만큼 넓게 미친다. "온 세상"은 믿는 부분에 한정될 수 없다. "그대도 세상의 일부이므로, 그대의 마음이 스스로를 속여 '주님은 베드로와 바울을 위해 죽으셨지 나를 위한 것이 아니다'라고 생각해서는 안 된다"[루터].

원주석

3절 카드 ↗

3. hereby — Greek, "in this." "It is herein, " and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of ) Him " ( 1 John 2:4 ; 1 John 2:13 ; 1 John 2:14 ). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" ( 1 John 2:1 ; 1 John 2:29 ); our "Advocate and Intercessor." keep —John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant. commandments — injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-3

Source

"이것으로"—오직 이것으로만. "우리가 그분을 안다"—그리스어 완료 시제, 한번 얻어 계속 지속되는 지식. "그분의 계명을 지키다"—요한이 즐겨 쓰는 표현으로 "행하다" 대신에, 글자 그대로는 "주의하다," "경계하다," 귀한 것처럼 "안전하게 지키다"는 의미다. 완벽한 순종이 아니라, 하나님의 계시된 뜻 전체에 대한 진심 어린 수용과 기꺼운 복종을 뜻한다.

"계명"—믿음과 사랑과 순종에 관한 명령들. 요한은 그리스도인의 순종의 규범을 표현할 때 "율법"을 쓰지 않고, 모세 율법의 의미로만 사용한다.

원주석

4절 카드 ↗

4. I know — Greek, "I have knowledge of (perfect) Him." Compare with this verse 1 John 1:8 . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-4

Source

"나는 그분을 안다"—그리스어: "나는 그분에 대한 지식을 가지고 있다"(완료형). 이 절은 1:8과 비교하라.

원주석

5절 카드 ↗

5. Not merely repeating the proposition, 1 John 2:3 , or asserting the merely opposite alternative to 1 John 2:3- : , but expanding the "know Him" of 1 John 2:3- : , into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in 1 John 2:3- : . In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection. his word — His word is one (see on 1 John 1:5 ), and comprises His " commandments, " which are many ( 1 John 1:5- : ). hereby —in our progressing towards this ideal of perfected love and obedience. There is a gradation: 1 John 2:3 , " know Him"; 1 John 2:5 , "we are in Him"; 1 John 2:6 , " abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [BENGEL]. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-5

Source

단순히 2:3의 명제를 반복하거나 그 반대를 주장하는 것이 아니라, 2:3의 "그분을 안다"를 확장하여 "그 안에서 참으로 하나님을 향한 사랑이 온전해졌다"는 것과 "우리가 그분 안에 있다"는 것을 말한다. 사랑은 2:3의 지식에 대응한다. 우리가 하나님을 사랑하는 만큼 그분을 아는 것이고, 그 반대도 마찬가지다. "그분의 말씀"은 하나인 반면(1:5 참조), 그분의 "계명들"은 여럿이다(1:5 이하).

"이것으로"—이 사랑과 순종의 성장에서. 단계적 발전이 있다. 2:3의 "그분을 안다," 2:5의 "우리가 그분 안에 있다," 2:6의 "그분 안에 머문다"—각각 지식, 교제, 항구적 거주를 나타낸다[벵겔].

원주석

6절 카드 ↗

6. abideth —implying a condition lasting, without intermission, and without end. He that saith . . . ought —so that his deeds may be consistent with his words. even as he —Believers readily supply the name, their hearts being full of Him (compare :- ). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [LUTHER]. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-6

Source

"머물러 있다"—중단 없이, 끝없이 지속되는 상태. "그분 안에 머물러 있다고 말하는 사람은 그분이 걸으신 그대로 마땅히 걸어야 한다"—그의 행위가 그의 말과 일치해야 한다. "그분이 걸으신 그대로"—특히 사랑에 관하여. 요한은 그리스도를 모범적인 인간으로 즐겨 언급한다. "우리가 본받도록 부름 받은 것은 그리스도께서 바다 위를 걸으신 것이 아니라, 그분의 일상적인 걸음이다"[루터].

원주석

7절 카드 ↗

7. Brethren —The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love. no new commandment —namely, love, the main principle of walking as Christ walked ( 1 John 2:6 ), and that commandment, of which one exemplification is presently given, 1 John 2:9 ; 1 John 2:10 , the love of brethren. ye had from the beginning —from the time that ye first heard the Gospel word preached. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-7

Source

"형제 여러분"—가장 오래된 사본과 역본들은 대신 "사랑하는 여러분"으로 읽는데, 여기서 다루는 사랑이라는 주제에 적합하다. "새 계명이 아니라"—즉 사랑, 그리스도처럼 걷는 것의 주된 원리(2:6), 형제 사랑(2:9, 10에서 예시되는). "처음부터 … 가지고 있던"—처음으로 복음의 말씀을 들었을 때부터.

원주석

8절 카드 ↗

8. a new commandment —It was "old," in that Christians as such had heard it from the first; but "new" ( Greek, " kaine, " not " nea ": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," John 13:34 ; John 13:35 , "Love one another as I have loved you " (the new motive); John 13:35- : . which thing is true in him and in you —" In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us " [BENGEL]. ALFORD explains, "Which thing ( the fact that the commandment is a new one ) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as BENGEL, to explain, The new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," John 13:35- : . John 4:42 , "indeed"; John 6:55 . The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so " in Him, " and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, John 6:55- : , " My Father and your Father"; by virtue of His being " My Father," He is also your Father. darkness is past —rather, as in 1 John 2:17 , "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-8

Source

"그러나 새 계명을 씁니다"—그리스어로 *카이네*, 즉 새롭고 이전의 율법적 명령과 다른 의미에서 새로운 것. 복음이 오기까지 이 내면적 정신은 거의 인식되지 못했다. 기독교는 처음으로 형제 사랑을 최고의 동기, 즉 먼저 우리를 사랑하신 그분을 향한 본능적 사랑 위에 놓았다.

"이것은 그분 안에서도 여러분 안에서도 참된 것이니"—벵겔의 해석에 따르면, "그리스도 안에서 모든 것은 언제나 참이었고 처음부터 그러했다. 그러나 그리스도 안에서와 우리 안에서 연합하여 그 계명이 참이 되는 것은 우리가 그분 안의 진리를 인정하고 그것이 우리 안에서 꽃을 피울 때이다"[벵겔].

"어둠이 지나가고"—그리스어로 "지나가고 있다"(현재형, 2:17과 같이). "의의 태양"이 가시적으로 나타날 때까지 완전히 지나가지는 않겠지만, 참빛은 이미 빛나고 있다.

원주석

9절 카드 ↗

9-11. There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and :- holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and :- holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [BENGEL]. in the light —as his proper element. his brother —his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised. even until now —notwithstanding that "the true light already has begun to shine" ( 1 John 2:8 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-9

Source

빛과 어둠, 사랑과 미움, 생명과 죽음, 하나님과 세상 사이에는 중간 지점이 없다. 어디에든 영적 생명이 있으면, 아무리 약해도 어둠과 죽음은 더 이상 지배하지 않고 사랑이 미움을 대체한다. "빛 가운데 있다고 하면서"—자신의 본래 원소로서. "자기 형제"—이웃, 특히 그리스도인 공동체의 형제들. "형제"라는 칭호 자체가 사랑을 발휘해야 할 이유다. "지금까지도"—"참빛이 이미 빛나기 시작했음에도 불구하고"(2:8).

원주석

10절 카드 ↗

10. Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love. none occasion of stumbling —In contrast to, "He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." "In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path" [BENGEL]. John has in mind Jesus' words, John 11:9 ; John 11:10 . ALFORD well says, "The light and the darkness are within ourselves; admitted into us by the eye, whose singleness fills the whole body with light." return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-10

Source

빛 안에 머무는 것은 사랑 안에 머무는 것이다. 복음의 빛은 이해를 밝힐 뿐만 아니라 사랑으로 마음을 따뜻하게 하기 때문이다. "그 안에는 걸려 넘어질 일이 없다"—"그를 사랑하는 자에게는 맹목도 걸림돌도 없다. 그를 사랑하지 않는 자에게는 맹목도 걸림돌도 있다. 형제를 미워하는 자는 자기 자신과 안팎의 모든 것에 걸려 넘어진다. 사랑하는 자는 방해 없는 길을 간다"[벵겔].

원주석

11절 카드 ↗

11. is in darkness . . . walketh —"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek ); "walketh" marks his OUTWARD WALK and acts. whither — Greek, "where"; including not only the destination to which, but the way whereby. hath blinded —rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing. return to ' Top of Page ' <a name="verse-12" class="com-number"

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절 (explains)

bible-text/1jn-2-11

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"어둠 가운데 있다"—그 상태를 나타낸다: 그는 "그 어둠"에서 나온 적이 없다. "어둠 가운데 걷는다"—외면적 행실을 나타낸다. "어둠이 그의 눈을 멀게 했다"—그리스어 부정 과거: "오래전에 멀게 했다." 어둠은 그를 둘러쌀 뿐만 아니라 눈을 멀게 하며, 그것도 오래된 실명이다.

원주석

12절 카드 ↗

12. little children — Greek, "little sons, " or "dear sons and daughters"; not the same Greek as in :- , "little children, " "infants" (in age and standing). He calls ALL to whom he writes, "little sons " ( :- , Greek; 1 John 2:28 ; 1 John 3:18 ; 1 John 4:4 ; 1 John 5:21 ); but only in 1 John 2:13 ; 1 John 2:18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples ( 1 John 2:18- : ) the term "little sons," or dear sons and daughters; but in John 21:5 , "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs. are forgiven —"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege. return to ' Top of Page ' <a name="verse-13" class="com-number"

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절 (explains)

bible-text/1jn-2-12

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"자녀들아"—그리스어로 "아들딸들아," 즉 "사랑하는 아들딸들." 2:13의 "자녀들"이나 "어린아이들"과 같은 그리스어가 아니다. 요한은 자신이 글을 쓰는 모든 사람을 "아들딸들"이라 부른다(2:1, 28; 3:18; 4:4; 5:21). 하지만 2:13, 18에서만 "어린아이들" 또는 "유아들"이라는 용어를 쓴다.

"용서받았다"—"이미 용서받아 지금도 그러하다." 이것은 하나님의 모든 아들딸이 동등하게 누리는 특권이다.

원주석

13절 카드 ↗

13, 14. All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of :- , it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed. have known —and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view. him that is from the beginning —Christ: "that which was from the beginning." overcome —The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons . . . your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son ( Matthew 11:27 ). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 1 John 2:13 ; 1 John 2:14 ). Many of them had probably known Jesus in person, as well as by faith. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-13

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세 부류에게 처음에는 현재 시제("씁니다")로, 그다음에는 과거(부정 과거) 시제("썼습니다")로 각각 말한다. "아버지들"과 "청년들"에게는 같은 말씀으로(청년들에게는 그들의 승리의 근원과 수단을 표현하는 내용이 추가됨), "자녀들"과 "어린아이들"에게는 다르게 말씀하신다.

"처음부터 계신 분을 알기 때문"—그리스도. 아버지들은 연로함에 걸맞게 지식으로 특징지어진다. 청년들은 자신들의 나이에 걸맞게 투쟁의 활동력으로 특징지어진다. 어린아이들이 처음으로 깨닫는 것은 하나님이 자신들의 아버지시라는 것이다. 여기서 병행 구절인 "그분의 이름으로 인하여 여러분의 죄가 용서받았다"(12절)에 대응하며, 하나님의 진정한 아들딸들 모두에게 주어지는 보편적 첫 번째 특권이다.

원주석

14절 카드 ↗

14. young men . . . strong — made so out of natural weakness, hence enabled to overcome "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things . . . in the world." and, c.—the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, Isaiah 40:30 ; Isaiah 40:31 . Oral teaching prepared these youths for the profitable use of the word when written. "Antichrist cannot endanger you ( 1 John 2:18 ), nor Satan tear from you the word of God. " the wicked one —who, as "prince of this world," enthrals "the world" ( 1 John 2:15-17 ; 1 John 5:19 , Greek, "the wicked one"), especially the young. Christ came to destroy this "prince of the world." Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual keeping of themselves from his assaults, looking to God by whom alone they are kept safe. BENGEL thinks John refers specially to the remarkable constancy exhibited by youths in Domitian's persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth's sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain's presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [CLEMENT OF ALEXANDRIA, Who Is the Rich Man Who Shall Be Saved? 4.2; EUSEBIUS, Ecclesiastical History, 3.20; CHRYSOSTOM, First Exhortation to Theodore, 11]. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-14

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"청년들이여 … 강하다"—약함으로부터 강해진 것이다. 그래서 더 강하신 그분을 통해 "강한 자"를 이길 수 있게 되었다. 믿음이 세상을 이기는 승리다.

"이기다"라는 말은 특히 요한이 즐겨 쓰는 표현으로, 그분이 사랑하는 주님에게서 채택한 것이다. 묵시록에 16번, 이 서신에 6번 등장하며 나머지 신약에서는 세 번밖에 나오지 않는다.

청년들의 힘의 비밀은 복음의 말씀이다. 성령으로 생생한 능력을 입혀 그들 안에 영구적으로 거하시는 이 말씀은 "성령의 검"이다. "적그리스도가 여러분을 위험에 빠뜨릴 수 없고(2:18), 사탄이 여러분에게서 하나님의 말씀을 빼앗아갈 수 없다."

"악한 자"—세상의 왕으로서 세상을 지배하는 자(2:15-17; 5:19). 그리스도가 이 세상의 왕을 멸하러 오셨다.

원주석

15절 카드 ↗

15. Love not the world —that lieth in the wicked one ( :- ), whom ye young men have overcome. Having once for all, through faith, overcome the world ( 1 John 4:4 ; 1 John 5:4 ), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [ALFORD], in his and its state as fallen from God. "God loved [with the love of compassion ] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us. neither — Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction. any man —therefore the warning, though primarily addressed to the young, applies to all. love of —that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-15

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"세상을 사랑하지 마십시오"—악한 자 안에 놓여 있는(5:19) 세상, 여러분 청년들이 이긴 자. "세상"은 여기서 타락하여 하나님을 떠난 상태에 있는 인간과 인간의 세계를 의미한다. "하나님은 세상을 이처럼 사랑하셨으니"(동정적 사랑으로), 우리도 같은 종류의 사랑으로 타락한 세상을 바라보아야 한다. 그러나 세상이 하나님을 떠난 상태에서 세상과 동조하고 공감하는 사랑은 해서는 안 된다.

"누구든지 세상을 사랑하면 그 안에 아버지의 사랑이 없다"—하나님과 죄악된 세상, 이 둘은 서로 대립하여 동시에 진정으로 사랑할 수 없다.

원주석

16절 카드 ↗

16. all that is in the world —can be classed under one or other of the three; the world contains these and no more. lust of the flesh —that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: :- , "Command this stone that it be made bread. " Youth is especially liable to fleshly lusts. lust of the eyes —the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David ( 2 Samuel 11:2 ) and Achan fell ( Joshua 7:21 ). Compare David's prayer, Psalms 119:37 ; Job's resolve, Psalms 31:1 ; Matthew 5:28 . The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Matthew 5:28- : , "I must go and SEE it." pride of life —literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh ( Matthew 13:18-23 ; Mark 4:3-8 ). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise, " Mark 4:3-41.4.8- : (one manifestation of "the pride of life," the desire to know above what God has revealed, Mark 4:3-41.4.8- : , the pride of unsanctified knowledge). of —does not spring from "the Father" (used in relation to the preceding "little children," 1 John 2:12 , or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-16

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"세상에 있는 모든 것"—다음 세 가지 중 하나에 속한다. "육신의 정욕"—우리의 하위 동물적 본성에 자리하고 근원을 두는 욕망. 사탄이 그리스도를 먼저 이 시험으로 시험했다(누가복음 4:3). 특히 청년들이 육적 정욕에 취약하다.

"안목의 정욕"—재물, 화려함, 아름다움 등 외부의 것들이 우리를 자극하는 통로. 사탄이 세상의 모든 왕국을 보여줄 때 그리스도를 이 시험으로 유혹했다. 다윗도(사무엘하 11:2) 아간도(여호수아 7:21) 눈의 정욕으로 쓰러졌다.

"삶의 자랑"—글자 그대로 "거만한 가장": 허풍스러운 과시. 교만은 사탄의 죄로 그를 타락시켰으며, 세상(눈의 정욕에 대응)과 마귀(육신의 정욕에 대응)라는 두 인간의 적 사이의 연결고리를 형성한다. 사탄이 그리스도를 성전 꼭대기에 세우고 아버지의 보호를 믿고 뛰어내리라고 영적 교만과 자만으로 유혹했을 때 이 시험을 썼다.

세상의 이 무서운 반삼위일체—"육신의 정욕, 안목의 정욕, 삶의 자랑"—는 사탄의 하와를 향한 시험에서도 나타난다. "그 나무를 보니 먹음직도 하고 보암직도 하고 지혜롭게 할 만큼 탐스럽기도 한 나무"(창세기 3:6).

"아버지께로부터 온 것이 아니라"(앞에서 "나의 자녀들아"와 관련해 쓰인 "아버지"와 대조). 하나님께로부터 난 자만이 하나님께로 향하고, 세상에 속한 자는 세상으로 향한다.

원주석

17절 카드 ↗

17. the world —with all who are of the world worldly. passeth away — Greek, "is passing away" even now. the lust thereof —in its threefold manifestation ( 1 John 2:16 ). he that doeth the will of God —not his own fleshly will, or the will of the world, but that of God ( 1 John 2:3 ; 1 John 2:6 ), especially in respect to love. abideth for ever —"even as God also abideth for ever" (with whom the godly is one; compare Psalms 55:19 , "God, even He that abideth of old): a true comment, which CYPRIAN and LUCIFER have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" ( Proverbs 22:4 ). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-17

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"세상도 … 지나간다"—그리스어로 "지금도 지나가고 있다." "그 정욕도"—세 겹으로 나타난 것(2:16). "그러나 하나님의 뜻을 행하는 사람은 영원히 머물러 있다"—하나님 자신과 하나가 되어 영원히 거하는 자처럼. 세상의 세 가지 사라지는 정욕과 대조적으로, 하나님의 뜻을 행하는 자에게는 세 가지 영속하는 선이 있다(잠언 22:4).

원주석

18절 카드 ↗

18. Little children —same Greek as 1 John 2:13 ; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [BENGEL]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with 1 John 2:13- : is: There are coming those seducers who are of the world ( 1 John 4:5 ), and would tempt you to go out from us ( 1 John 2:19 ) and deny Christ ( 1 John 2:22 ). as ye have heard —from the apostles, preachers of the Gospel (for example, 1 John 2:22- : ; and in the region of Ephesus, Acts 20:29 ; Acts 20:30 ). shall come — Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ ( Matthew 24:5 ; Matthew 24:24 ), literally, " instead of Christ"; or an adversary of Christ, literally, " against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, Matthew 24:24- : , "Who opposeth himself ( Greek, " ANTI- keimenos ") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [TRENCH]. are there — Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness ( Greek ) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" ( Daniel 7:8 ; Daniel 7:20 ); "the man of sin, son of perdition" ( 2 Thessalonians 2:3 ); "the beast ascending out of the bottomless pit" ( Revelation 11:7 ; Revelation 17:8 ), or rather, "the false prophet," the same as "the second beast coming up out of the earth" ( Revelation 13:11-18 ; Revelation 16:13 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-2-18

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"자녀들아"—2:13에서와 같은 그리스어, 나이로 어린 자들. "지금은 마지막 때입니다"—그리스도의 재림을 앞둔 마지막 때의 징조들 중 일부가 각 시대에 있어 왔는데, 이는 교회가 주님을 지속적으로 기다리도록 하기 위해서다.

"적그리스도"—두 가지 방식으로 해석된다. 거짓 그리스도(마태복음 24:5, 24)—글자 그대로 "그리스도 대신"; 또는 그리스도의 대적자—글자 그대로 "그리스도에 반대하는." 요한은 결코 "거짓 그리스도"를 적그리스도의 뜻으로 쓰지 않으므로, 그가 의미하는 것은 분명히 그리스도의 대적자, 즉 그리스도께 속한 것을 자신에게 귀속시키고 최고의 경배 대상으로서 그리스도를 대체하려는 자다.

"지금도 많은 적그리스도가 일어났습니다"—이 다수의 적그리스도들은 "불법의 힘이 이미 역사하고 있다"(데살로니가후서 2:7)에 대응한다.

원주석

19절 카드 ↗

19. out from us —from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church. not of us —by spiritual fellowship ( 1 John 1:3 ). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 3.4]. they would . . . have continued —implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [CALVIN]. Still, it is no fatal necessity, but a "voluntary necessity" [DIDYMUS], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [AUGUSTINE]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation ( 1 John 3:9 ; 1 John 5:18 ). that they were not all of us —This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 1 John 5:18- : , "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1jn-2-19

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"그들은 우리에게서 나갔으나"—우리의 기독교적 교제에서. "우리에게 속한 자들이 아니었습니다"—영적 교제에 의해서(1:3). 그들은 하나님의 몸 안의 나쁜 체액 같은 것이었다. 제거되면 몸이 안도한다.

"우리에게 속했더라면 우리와 함께 머물러 있었을 것입니다"—하나님 안에서 선택된 자들에게 은혜가 끊이지 않음을 암시한다. "하나님의 부르심이 효력 있는 곳에는 반드시 인내가 있다"[칼빈]. 그러나 이것은 사람들이 그리스도의 몸 안에 머물거나 떠나도록 만드는 치명적 필연성이 아니라 자발적 필연성이다[디두모스]. 하나님의 영원한 선택과 인간의 자유 의지와 책임은 함께 조화를 이룬다.

"그들이 다 우리에게 속하지 않았음을 드러내려는 것이었습니다"—번역: "우리 가운데 있었던 자들이 모두 우리에게 속한 것이 아님을." 이런 계기들이 누가 주님의 백성인지 아닌지를 시험한다.

원주석

20절 카드 ↗

20. But — Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists ( :- ), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1 John 3:24 ; 1 John 4:13 ; 1 John 5:6 ), which they ("ye" is emphatical in contrast to those apostates, 1 John 5:6- : ) have "from the Holy One, Christ " ( John 1:33 ; John 3:34 ; John 15:26 ; John 16:14 ): "the righteous" ( 1 John 2:1 ), "pure" ( 1 John 2:1- : ), "the Holy One" ( 1 John 2:1- : ) "of God"; 1 John 2:1- : . Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body." and —therefore. ye know all things —needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/1jn-2-20

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"여러분은 거룩하신 분께로부터 기름 부으심을 받았습니다"—적그리스도에 대항하는 신자들의 수단. "기름 부으심"(그리스어: 크리스마, 성령), 즉 "성령"(나중에 더 명확하게 언급됨, 3:24; 4:13; 5:6), 이것은 "거룩하신 그리스도"(요한복음 1:33; 3:34; 15:26; 16:14)에게서 온다.

하나님께 기름 부음 받은 자들만이 사탄의 영으로 기름 부음 받은 자들, 즉 그들을 아버지와 아들로부터 분리시키려는 적그리스도에 대항할 수 있다.

"여러분 모두 지식을 가지고 있습니다"—구원을 위해 필요한 모든 것을 알며, 적그리스도의 유혹에 올바로 대처할 수 있다. 성령을 얼마나 가지고 있는가에 비례하여 이 모든 것을 안다.

원주석

21절 카드 ↗

21. but because ye know it, and that, &c.—Ye not only know what is the truth (concerning the Son and the Father, :- ), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [ESTIUS]. The Greek is susceptible of ALFORD'S translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/1jn-2-21

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"여러분이 진리를 알고 있기 때문입니다"—아들과 아버지에 관한 진리(2:22 이하). "어떤 거짓도 진리에서 나지 않기 때문입니다"—거짓을 진리인 것처럼 속일 수 없다. 직선이 그 자체와 굽은 것을 동시에 나타내듯, 진리는 거짓을 구별한다. 그래서 내가 이 서신에서 쓴 것은 그 거짓이 무엇이며 거짓말쟁이가 누구인지를 지적하기 위해서다.

원주석

22절 카드 ↗

22. a liar — Greek, "Who is the liar?" namely, guilty of the lie just mentioned ( 1 John 2:21 ). that Jesus is the Christ —the grand central truth. He is Antichrist — Greek, " the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole ( 1 John 2:21- : ). return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/1jn-2-22

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"거짓말하는 자가 누구입니까?"—언급된 그 거짓의 죄를 저지른 자(2:21). "예수가 그리스도이심을 부인하는 자"—이것이 핵심적 진리다. "그가 바로 적그리스도입니다"—그리스어: "그 적그리스도"; 단 여기서는 개인이 아니라 추상적 의미에서. 아들을 부인하는 것은 사실상 아버지를 부인하는 것이다. 그 진리는 그 완전성 속에서 유지되어야 한다. 예수가 그리스도이심을, 또는 그분이 하나님의 아들이심을, 또는 그분이 육신으로 오셨음을 부인하면 전체가 무효화된다(2:21 이하).

원주석

23절 카드 ↗

23. Greek, "Every one who denieth the Son, hath not the Father either" ( 1 John 4:2 ; 1 John 4:3 ): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [CALVIN]. he — that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them. hath —namely, in his abiding possession as his "portion"; by living personal "fellowship." acknowledgeth —by open confession of Christ. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/1jn-2-23

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"그리스어: '아들을 부인하는 자는 누구든지 아버지도 모십니다.'" 왜냐하면 "하나님은 그리스도 안에서 자신을 우리에게 전적으로 즐기도록 주셨기 때문이다"[칼빈]. "아들을 시인하는 사람은 아버지도 모십니다"—가장 오래된 그리스어 사본들이 이 구절을 포함한다. "모신다"—살아있는 개인적 "교제"를 통해 영구적 소유로. "시인하다"—그리스도에 대한 공개적 고백으로.

원주석

24절 카드 ↗

24. Let that —truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root ( 1 John 3:9 ). ye —in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also ( 1 John 2:23 ). from the beginning —from the time of your first hearing the Gospel. remain —Translate as before, "abide." ye also —in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare 1 John 2:23- : , "the anointing abideth in you . . . ye shall abide in Him. " Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/1jn-2-24

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"여러분은 처음부터 들은 것을 여러분 안에 머물게 하십시오"—아버지와 아들에 관한 진리를, 단순히 전달된 것이 아니라 뿌리를 내린 씨앗으로(3:9). 강조점인 "여러분"은 문장 맨 앞에 놓인다. 그러므로 아들을 인정하라, 그러면 아버지도 모시게 된다(2:23).

"처음부터"—처음 복음을 들었을 때부터. "여러분도"—"여러분이 들은 것"이 씨앗으로 여러분 안에 머무는 것과는 구별되어, 여러분도 그분 안에 머문다(2:23 이하 참조). 아버지와 아들에 관한 진리의 살아있는 씨앗을 받아들임으로써 우리는 그 씨앗을 주신 분의 형상으로 변화되어 간다.

원주석

25절 카드 ↗

25. this is the promise — Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father ( :- ). he — Greek, "Himself," Christ, "the Son" (compare :- ). promised — ( John 3:15 ; John 3:36 ; John 6:40 ; John 6:47 ; John 6:57 ; John 17:2 ; John 17:3 ). return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/1jn-2-25

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"이 약속은"—아버지와 아들 안에 머무는 이것의 영구적 완성으로서 영원한 생명이 주어질 것이다(2:24 이하). "그분이"—그리스어: "그분 자신이," 그리스도, "그 아들"(앞 절 참조). "약속하셨다"(요한복음 3:15, 36; 6:40, 47, 57; 17:2, 3).

원주석

26절 카드 ↗

26. These things — ( :- ). have I written —resumed from 1 John 2:21 ; 1 John 2:14 . seduce you —that is, are trying to seduce or lead you into error. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/1jn-2-26

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"이것들을"(2:21 이하). "쓴 것"—2:21; 2:14에서 재개됨. "여러분을 미혹하려는 자들에 관하여"—즉 여러분을 오류로 인도하려 하는 자들에 관하여.

원주석

27절 카드 ↗

27. But — Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') . . . the anointing," c. (resumed from :- ). received of him — ( :- ). So we "are unto God a sweet savor of Christ." abideth in you —He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us we do not need a teacher [for we have the Holy Spirit as our teacher, Jeremiah 31:34 ; John 6:45 ; John 16:13 ]; it teaches us the truth; in that teaching we will abide" [BENGEL]. and —and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [BENGEL]. the same anointing —which ye once for all received, and which now still abides in you. of —"concerning." all things —essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth. no lie —as Antichristian teaching. ye shall abide in him — ( 1 John 2:24 , end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, " abide in Him." return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/1jn-2-27

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"그러나 여러분으로 말하면"—미혹하는 자들과 대조하여 믿는 독자들을 강조. "그분께로부터 받은 기름 부으심이 여러분 안에 머물러 있으니"—20절에서 재개됨. "누가 여러분을 가르칠 필요가 없습니다"—그분이 우리의 교사이시니(예레미야 31:34; 요한복음 6:45; 16:13), 우리는 다른 어떤 것도 필요 없다. "상호 소통이 배제되지는 않는다. 단지 기름 부으심에서 함께 한 몸의 지체인 자들 사이에서 승인된다"[벵겔].

"모든 것에 관하여"—구원에 필수적인 모든 것. 믿는 자가 완전히 무오하게 되는 것이 아니라(어떤 신자도 성령을 충만히 받지 않음), 영혼을 멸하는 오류에서 지킬 만큼은 된다. "기름 부으심이 가르친 그대로 여러분은 그분 안에 머물러 있을 것입니다"—가장 오래된 사본들은 명령형으로 읽는다: "그분 안에 머물라."

원주석

28절 카드 ↗

28. little children — Greek, "little sons," as in :- ; believers of every stage and age. abide in him —Christ. John repeats his monition with a loving appellation, as a father addressing dear children. when —literally, "if"; the uncertainty is not as to the fact, but the time. appear — Greek, "be manifested." we —both writer and readers. ashamed before him —literally, " from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," :- ; compare 1 John 3:21 ; 1 John 5:14 . In the Apocalypse (written, therefore, BENGEL thinks, subsequently), Christ's coming is represented as put off to a greater distance. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/1jn-2-28

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"자녀들아"—그리스어: "아들딸들아," 2:1에서처럼. 모든 신자. "그분 안에 머물러 있으십시오"—그리스도 안에. 요한은 사랑하는 아버지로서 사랑하는 자녀들에게 권면을 반복한다.

"그분이 나타나실 때에"—그리스어: "나타나시면." 불확실한 것은 그 사실이 아니라 그 시간이다. "우리가 담대함을 얻고 … 그분 앞에서 부끄러움을 당하지 않을 것입니다"—"그분에게서 부끄러워 뒤로 물러나다"와 대조로, "심판 날에 담대함"(4:17)과 비교하라.

원주석

29절 카드 ↗

29. The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1 John 2:29-3 . If ye know . . . ye know —distinct Greek verbs: "if ye are aware (are in possession of the knowledge) . . . ye discern or apprehend also that," c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1 John 2:29-62.2.3- : ), and "the Son," 1 John 2:1 1 John 2:23 ) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. HOLLAZ in ALFORD defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly." doeth —"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OEligCUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [ALFORD most truly]. Compare Luke 7:47 ; Luke 7:50 : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven. return to ' Top of Page ' 1 John 1Jn 1 1 John 1Jn 1 John 1Jn 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 John 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-john-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:

Pericope (part_of)

절 (explains)

bible-text/1jn-2-29

Source

이 서신의 두 번째 부분의 표제어: "하나님은 의로우시다. 그러므로 의를 행하는 자는 누구나 그분에게서 났다." 사랑이 논의에서 선택된 "의"의 큰 특성이다(2:29-3장).

"여러분이 그분이 의로우신 줄을 알면 … 여러분도 알 것입니다"—그리스어로 두 개의 다른 동사: "알고 있다"와 "통찰하다." 이미 하나님이 의로우심을 알고 있다면, 그 진리의 결과, 즉 "의를 행하는 자는 누구나 그분에게서 났다"는 것도 인식하게 된다.

의로운 자가 의로움을 낳는다. 우리는 결코 그리스도에게서 태어났다고 하지 않고 하나님께로부터 났다고 한다. 우리가 의를 행함을 통해 우리가 하나님께로부터 났음을 추론한다. 의를 행하는 것은 하나님의 자녀가 되는 조건이 아니라, 우리가 하나님께로부터 났음의 증거다. 펠라기우스파의 오류는 의를 행하는 것이 하나님의 자녀가 되는 조건이라고 결론 내리는 것이다[알퍼드].

원주석

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