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주석[JFB] — 요한일서 3장 · 하나님의 자녀

요약
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아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Behold —calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous :- , thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace. what manner of —of what surpassing excellence, how gracious on His part, how precious to us. love . . . bestowed —He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [LUTHER]. that —"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, " that we should be called children of God." should be called —should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really. therefore —"on this account," because "we are (really) so." us —the children, like the Father. it knew him not —namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [BENGEL]. Contrast 1 John 5:1 . The world's whole course is one great act of non-recognition of God. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-1

Source

"보십시오"—세상이 경탄할 만한 것을 보지 못하더라도, 어떤 놀라운 전시물처럼 주의를 기울이라고 한다. 이 절은 앞의 2:29에 이렇게 연결된다. 우리의 모든 의를 행하는 것은 하나님께서 그분의 비할 데 없는 사랑으로 우리를 자녀로 삼으셨다는 단순한 표시다. 그것이 우리를 구원하는 것이 아니라, 우리가 그분의 은혜로 구원받았다는 증거다.

"얼마나 큰 사랑을"—얼마나 탁월하고, 그분 편에서는 얼마나 은혜로우며, 우리에게는 얼마나 귀한지. "베풀어 주셨는지"—하나님은 어떤 선물을 주신 것이 아니라 사랑 자체, 모든 명예의 샘, 그분의 마음 자체를 주셨다. 우리의 행위나 노력 때문이 아니라 그분의 은혜로[루터].

"우리가 하나님의 자녀라 불리게 되었습니다"—이 영광스러운 칭호를 받는 특권, 비록 세상에는 상상의 것처럼 보이지만 영광스러운 실재와 함께. 하나님에게 있어서 부르는 것은 실재하게 만드는 것이다. 가장 오래된 사본들은 "그리고 우리가 정말 그러합니다"를 추가한다.

"이것으로"—"우리가 정말 그러하기 때문에." "세상이 우리를 알지 못하는 것은 세상이 그분을 알지 못했기 때문입니다"—아버지를 알지 못했기 때문이다. "만약 하나님을 무시하는 자들이 그대를 어떤 식으로든 인정한다면, 그대의 상태에 대해 걱정하라"[벵겔]. 세상의 전체 역정은 하나님을 인정하지 않는 하나의 위대한 행위다.

원주석

2절 카드 ↗

2. Beloved —by the Father, and therefore by me. now —in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place. doth not yet appear — Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"—what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious. but —omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, " We do not yet know manifestly what . . . but we know," c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place we know (in general; as a matter of well-assured knowledge; so the Greek ) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Malachi 1:6 ; John 14:3 ) He (not "it," namely, that which is not yet manifested [ALFORD]) shall be manifested ( 1 John 3:5 ; 1 John 2:28 ), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" ( 1 John 2:28- : ). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [PEARSON, Exposition of the Creed ]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [AUGUSTINE, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, 1 John 2:28- : ), implies the entire unity of the Father and the Son. for, c.—Continual beholding generates likeness ( 1 John 2:28- : ) as the face of the moon being always turned towards the sun, reflects its light and glory. see him —not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [TITTMANN]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-2

Source

"사랑하는 여러분"—아버지에게 사랑받고, 따라서 요한에게도 사랑받는 자들. "지금"—"아직"과 대조하여. 우리는 지금 이미 실제로 하나님의 자녀들이다. 비록 세상은 그것을 인정하지 않더라도, 우리의 자녀됨이 가시적으로 나타나지 않은 결과로, 우리는 아직 일어나지 않은 자녀됨의 가시적 현현을 기대한다.

"아직 드러나지 않았습니다"—그리스어: "우리가 어떻게 될지가 어느 때도 가시적으로 나타난 적이 없다." "어떻게"는 상상할 수 없을 만큼 영광스러운 무언가를 암시한다.

"그러나"—가장 오래된 사본에는 없다. 신자들은 이미 어느 정도 나타남을 가지고 있지만, 세상은 그것을 갖지 못한다. 우리가 아는 것은, 그분이 나타나실 때(1:5; 2:28) 우리가 그분과 같이 될 것이라는 것이다. 모든 아들은 아버지와 실질적으로 닮으며, 우리가 닮을 그리스도는 "아버지의 본체의 형상"이다. 그러므로 그리스도를 닮음으로써 우리는 아버지를 닮게 될 것이다.

"그분을 계신 그대로 뵙게 될 것이기 때문입니다"—지속적인 바라봄이 닮음을 낳는다. 달의 면이 언제나 태양을 향해 있음으로 그 빛과 영광을 반사하듯이. 우리는 그분의 가장 내면의 신성 안에서가 아니라 그리스도 안에 나타나신 것으로서 그분을 볼 것이다.

원주석

3절 카드 ↗

3. this hope —of being hereafter "like Him." Faith and love, as well as hope, occur in 1 John 3:11 ; 1 John 3:23 . in —rather, "(resting) upon Him"; grounded on His promises. purifieth himself —by Christ's Spirit in him ( John 15:5 , end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [AUGUSTINE]. One's justification through faith is presupposed. as he is pure —unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-3

Source

"이 소망"—나중에 "그분과 같이 될" 소망. "그분 안에 이 소망을 둔 사람"—그분의 약속에 근거하여. "자기를 깨끗하게 합니다"—그 안에 거하시는 그리스도의 영으로(요한복음 15:5). "그대는 스스로 깨끗하게 하지만, 그대 안에 거하러 오시는 그분에 의해서가 아니고는 아니다"[아우구스티누스]. 믿음을 통한 칭의가 전제된다.

"그분이 깨끗하신 것과 같이"—어떤 더러움도 없는. 제2위격, 율법과 복음 모두 이 분을 통해 주어졌다.

원주석

4절 카드 ↗

4. Sin is incompatible with birth from God ( 1 John 3:1-3 ). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God. Whosoever — Greek, "Every one who." committeth sin —in contrast to 1 John 3:3 , "Every man that hath this hope in Him purifieth himself"; and 1 John 3:3- : , "He that doeth righteousness." transgresseth . . . the law — Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God. for — Greek, "and." sin is . . . transgression of . . . law —definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" ( hamartia ) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-4

Source

죄는 하나님께로부터 남과 양립할 수 없다(3:1-3). 요한은 이미 긍정적으로 설명한 것을 부정적으로 설명하는 것을 자주 한다. 그는 하나님께로부터 남이 자기 정화를 포함한다고 보여주었다. 이제 죄, 즉 자기 정화의 결여가 있는 곳에는 하나님께로부터 남이 없음을 보여준다.

"죄를 짓는 사람은 누구나"—그리스어: "죄를 행하는 모든 사람." "불법도 행하는 것"—하나님의 순결의 법에 거슬러. 이런 소망이 없음을 보여주므로 하나님께로부터 나지 않았다.

"죄는 곧 불법이다"—죄에 대한 일반적 정의. 그리스어 "죄"(*하마르티아*)는 글자 그대로 "표적을 맞히지 못함"이다. 하나님의 뜻이 언제나 겨냥해야 할 표적이다. "율법으로는 죄를 앎이라."

원주석

5절 카드 ↗

5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically. and —another proof of the same. in him is no sin —not "was," but "is," as in :- , "He is righteous," and :- , "He is pure." Therefore we are to be so. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-5

Source

그리스도의 육신으로의 나타남의 목적 자체가 모든 죄를 없애시려는 것이었다는 것이 죄와 자녀됨의 양립 불가능성의 추가적 증거다. "그분 안에는 죄가 없습니다"—"있었다"가 아니라 "있다"(2:1의 "그분은 의로우시다," 2:29의 "그분은 깨끗하시다"와 같이). 따라서 우리도 그러해야 한다.

원주석

6절 카드 ↗

6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it. abideth in him —as the branch in the vine, by vital union living by His life. sinneth not —In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins ( 1 John 1:8-10 ; 1 John 2:1 ; 1 John 2:2 ); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ. whosoever sinneth hath not seen him — Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented ( Matthew 7:23 ). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him. neither —"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-6

Source

"그분 안에 머물러 있는 사람"—포도나무에 있는 가지처럼, 그분의 생명으로 사는 생명적 연합. "죄를 짓지 않습니다"—그리스도 안에 머무는 한, 그는 모든 죄에서 자유롭다. 그리스도인의 이상. 죄의 삶과 하나님의 삶은 서로 배타적이다.

사실 신자들은 죄에 빠진다(1:8-10; 2:1, 2). 그러나 그런 죄들은 모두 하나님의 삶에 이질적이다. "죄를 짓는 자는 그분을 본 적도 없고 알지도 못한 것이다"—그리스어 완료형: "본 적이 없고 지금도 보지 못하고 있다." 죄가 존재하는 정도까지, 그 정도만큼 하나님에 대한 영적 직관과 지식도 그 안에 존재하지 않는다. 죄에 빠진 모든 자가 결코 하나님을 본 적 없고 알지 못한다는 뜻이 아니라, 죄가 존재하는 한 그만큼은 그가 하나님을 보지 못하고 있는 것이다.

원주석

7절 카드 ↗

7, 8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil." let no man deceive you —as Antinomians try to mislead men. righteousness — Greek, " the righteousness," namely, of Christ or God. he that doeth . . . is righteous —Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, Romans 10:3-10 ) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Luke 7:47 ; John 8:47 . Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith ), and is therefore born of God ( John 8:47- : ); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so. he —Christ. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-7

Source

"아무도 여러분을 미혹하지 못하게 하십시오"—율법 폐기론자들이 사람들을 오도하려 하듯이. "의를 행하는 사람은 그분이 의로우신 것과 같이 의롭습니다"—그의 행위가 그를 의롭게 만드는 것이 아니라, 그가 의롭기 때문에(그리스도의 의 안에서 칭의를 통해) 의를 행한다. 행위가 칭의시키는 것이 아니라 칭의 받은 자가 행위를 한다. 우리는 그의 의를 행함으로부터 그가 이미 의롭다는 것, 즉 하나님의 의를 행하는 참되고 유일한 원리인 믿음을 가지고 있음을 추론한다.

원주석

8절 카드 ↗

8. He that committeth sin is of the devil —in contrast to "He that doeth righteousness," 1 John 3:7 . He is a son of the devil ( 1 John 3:10 ; John 8:44 ). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning —from the time that any began to sin [ALFORD]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [BENGEL]. Since the fall of man [at the beginning of our world ] the devil is ( ever ) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [LUECKE]. destroy —break up and do away with; bruising and crushing the serpent's head. works of the devil —sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-8

Source

"죄를 짓는 사람은 마귀에게 속한 사람이다"—7절의 "의를 행하는 사람"과 대조. 그는 마귀의 아들이다(3:10; 요한복음 8:44). 요한은 "마귀에게서 났다"고 하지 않는다. "마귀는 아무도 낳지 않으며 아무것도 창조하지 않는다. 누구든지 마귀를 모방하는 자는 출생에 의해서가 아니라 모방함으로써 마귀의 자녀가 된다"[아우구스티누스].

"처음부터 죄를 지어 왔기 때문입니다"—어떤 죄도 시작된 때부터; 마귀가 자기 자신이 된 때부터. 그는 창조 후 아주 짧은 시간 동안만 처음 상태를 유지한 것 같다[벵겔]. "마귀는 죄를 짓는다"(현재형—이전에 죄를 지었고, 모든 죄의 원인이며, 계속 죄를 짓는다). "하나님의 아들이 나타나신 것은 마귀의 일을 멸하시기 위함이다"—부수고 없애버리는 것; 뱀의 머리를 밟는 것. 마귀의 일이란 죄와 그 모든 무서운 결과들이다.

원주석

9절 카드 ↗

9. Whosoever is born of God —literally, "Everyone that is begotten of God." doth not commit sin —His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God. his seed —the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification. remaineth —abideth in him (compare Note, see on :- ; John 5:38 ). This does not contradict 1 John 1:8 ; 1 John 1:9 ; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ. cannot sin, because he is born of God —"because it is of God that he is born " (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Genesis 39:9 , Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [LUTHER]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast 1 John 5:18 ; John 8:34 ; compare Psalms 18:22 ; Psalms 18:23 ; Psalms 32:2 ; Psalms 32:3 ; Psalms 119:113 ; Psalms 119:176 . The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole. return to ' Top of Page ' <a name="verse-10" class="com-number"

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절 (explains)

bible-text/1jn-3-9

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"하나님에게서 난 사람은 누구든지"—글자 그대로: "하나님께로부터 태어난 모든 사람." "죄를 짓지 않습니다"—그의 더 높은 본성이, 하나님께로부터 난 또는 태어난 자로서, 죄를 짓지 않는다. 하나님께로부터 태어남과 죄를 짓는 것은 서로 배타적인 상태다.

"하나님의 씨가 그 사람 안에 머물러 있기 때문입니다"—성령에 의해 우리 안에 새 생명의 씨로 심어진 살아있는 하나님의 말씀. "그는 죄를 지을 수 없으니"—이것은 1:8, 9과 모순되지 않는다. 중생한 자들은 새 본성이 옛 죄의 본성을 통해 빠진 모든 죄를 즉시 그리스도의 피로 정화함으로써 재생의 삶과 죄의 완전한 양립 불가능성을 보여준다.

"그는 죄를 지을 수 없다"는 것은, 그가 한 번에 영원히 하나님께로부터 났기 때문이 아니라, 씨앗이 지금 그 안에 활발하게 거하기 때문이다. 그 씨앗이 활발하게 거하는 한 죄는 자리를 잡을 수 없다. 요셉의 "내가 어찌 이런 큰 악을 행할 수 있겠습니까?"(창세기 39:9)와 비교하라. "하나님의 자녀는 이 싸움에서 매일 상처를 받지만 결코 무기를 버리거나 자신의 치명적인 적과 화해하지 않는다"[루터]. 예외적으로 중생한 자가 죄를 저지를 때는, 새 생명 원리가 잠시 잠들고 성령의 검이 즉시 휘둘리지 않기 때문이다. 내면의 사람에 관한 하나님의 법이 그의 참 자아의 지배 원리지만, 아직 완전히 죽지 않은 옛 본성이 반역하고 죄를 짓는다.

원주석

10절 카드 ↗

10. children of the devil —(See on 1 John 3:8 ; 1 John 3:8- : ). There is no middle class between the children of God and the children of the devil. doeth not righteousness —Contrast 1 John 3:8- : . he that loveth not his brother — ( 1 John 4:8 ); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-10

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"마귀의 자녀들"(3:8 참조). 하나님의 자녀들과 마귀의 자녀들 사이에는 중간 계층이 없다. "의를 행하지 않는 사람"—3:8 이하와 대조. "자기 형제를 사랑하지 않는 사람도 그러하다"(4:8). 사랑의 특별한 사례, 즉 하나님의 자녀들과 마귀의 자녀들을 구별하는 표시인 형제 사랑.

원주석

11절 카드 ↗

11. the message —"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-11

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"여러분이 처음부터 들은 소식"—명령이 아니라 좋은 것을 알리는 "소식." 우리를 사랑하신 그분의 복음적 메시지는, 그분의 종들에 의해 선포되는데, 우리가 형제들을 사랑해야 한다는 것이다. 여기서 형제들은 모든 인류가 아니라, 하나님의 가족 안에서 같은 새 탄생을 통해 우리의 형제가 된 그리스도 안의 형제들이다.

원주석

12절 카드 ↗

12. who —not in the Greek. of that wicked one —Translate, " evil one," to accord with "Because his own works were evil. " Compare :- , "of the devil," in contrast to "of God," 1 John 3:10 . slew he him? Because his own works were evil, and his brother's righteous —through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-12

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"악한 자에게 속하여"—"하나님께 속한"(3:10)과 대조. "자기 동생을 죽인 가인과 같이 되지 마십시오." 가인은 왜 동생을 죽였는가? 그것은 질투와 형제의 경건함에 대한 증오 때문이었으며, 그로 인해 하나님은 아벨의 제물은 받으셨으나 가인의 제물은 거절하셨다. 여자의 씨와 뱀의 씨 사이의 적대감이 처음부터 존재했다.

원주석

13절 카드 ↗

13. Marvel not —The marvel would be if the world loved you. the world —of whom Cain is the representative ( 1 John 3:12 ). hate you —as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-13

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"내 형제 여러분, 세상이 여러분을 미워하더라도 놀라지 마십시오"—가인의 세계 대표자. 놀랄 것은 세상이 여러분을 사랑하는 것이다. 세상은 여러분의 선한 행실이 자신들의 악한 행실을 묵시적으로 비난한다고 느낀다.

원주석

14절 카드 ↗

14. We —emphatical; hated though we be by the world, we know what the world knows not. know —as an assured fact. passed — changed our state. Colossians 1:13 , "from the power of darkness . . . translated into the kingdom of His dear Son." from death unto life —literally, " out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words. because we love the brethren —the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [AUGUSTINE]. He that loveth not —Most of the oldest manuscripts omit "his brother," which makes the statement more general. abideth —still. in death —"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-14

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"우리"—강조. 세상의 미움을 받지만, 우리는 세상이 알지 못하는 것을 안다. "죽음에서 생명으로 옮겨졌다는 것을"—글자 그대로: "그 죽음(중생하지 않은 자들을 지배하는)에서 그 생명(중생한 자들의)으로." 사랑하는 제자가 그의 주님의 말씀을 채택한 명백한 언어와 사상의 일치.

"우리가 형제를 사랑하므로"—우리가 죽음에서 생명으로 옮겨진 이유가 아니라, 우리가 그렇게 되었음을 아는 근거. 사랑은 우리의 칭의와 중생의 증거이지 원인이 아니다.

"사랑하지 않는 사람은 죽음 안에 머물러 있습니다"—아직도. 죽음의 상태에 있다. 그의 사랑 없음은 그 안에 구원적 변화가 일어나지 않았음을 입증한다.

원주석

15절 카드 ↗

15. hateth —equivalent to "loveth not" ( 1 John 3:14 ); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [ALFORD]. is a murderer —because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, 1 John 3:14- : desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [BENGEL]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead. hath —Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother ( 1 John 3:14 ), cannot in this his present state have eternal life abiding in him. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-15

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"자기 형제를 미워하는 사람"—"사랑하지 않음"(3:14)과 동의어. 사랑과 미움 사이에는 중간이 없다. "살인하는 자다"—그 안에서 방종하는 열정 때문에, 자연스러운 결과로 이어진다면 살인자가 될 것이기 때문이다. "하나님은 내면의 성향을 외면의 행위와 동등하게 보신다." 누구를 미워하는 자는 그가 죽기를 바란다. "살인하는 자에게는 영원한 생명이 머물러 있지 않다"—그의 미래 상태가 아니라 현재 상태를 가리킨다.

원주석

16절 카드 ↗

16. What true love to the brethren is, illustrated by the love of Christ to us. Hereby — Greek, "Herein." the love of God —The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is. he —Christ. and we —on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother. lives —Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-16

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"이것으로 우리가 사랑을 알게 되었습니다"—우리는 사랑이 무엇인지 안다. 그리스도는 유일하게 자신의 한 목숨을 우리 모두를 위해 내어 주셨다. 우리는 개별적으로 형제들의 생명을 위해 우리의 생명을 내어 주어야 한다. 실제로가 아니라면 적어도 원칙으로, 우리의 시간, 돌봄, 노력, 기도, 재물을 드림으로써. "그분 자신의 아들이 그분에게 얼마나 소중했는지를 생각하면, 우리의 생명이 우리에게 그보다 더 소중해서는 안 된다." 사도들과 순교자들이 이 원리에 따라 행동했다.

원주석

17절 카드 ↗

17. this world's good —literally, "livelihood" or substance. If we ought to lay down our lives for the brethren ( :- ), how much more ought we not to withhold our substance? seeth —not merely casually, but deliberately contemplates as a spectator; Greek, "beholds." shutteth up his bowels of compassion —which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion. how — How is it possible that "the love of (that is, ' to ') God dwelleth ( Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor." return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-17

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"이 세상 재물"—글자 그대로: "생계" 또는 재산. 만약 우리가 형제들을 위해 목숨을 내어 주어야 한다면(3:16), 재물을 어찌 아까워하겠는가?

"자기 형제가 궁핍한 것을 보고도"—우연히 보는 것이 아니라, 구경꾼으로서 의도적으로 바라보는 것. "그를 향한 긍휼의 마음을 닫아 버린다"—형제의 필요라는 광경에 의해 잠깐 열렸던 동정의 마음을 닫는 것.

"하나님의 사랑이 어떻게 그 사람 안에 머물겠습니까?"—즉 하나님을 향한 사랑. 우리의 남는 것들이 형제의 부족을 채워야 하고, 우리의 편의와 심지어 어느 정도의 필수품도 형제의 극한적 필요에 양보해야 한다. "믿음은 그리스도를 내게 주고, 믿음에서 나오는 사랑은 나를 이웃에게 준다."

원주석

18절 카드 ↗

18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [JEROME]. in word — Greek, " with word . . . with tongue, but in deed and truth." return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-18

Source

요한이 교회 모임에 더 이상 걸어서 갈 수 없어 제자들에 의해 운반될 때도, 그는 항상 교회에 같은 말씀을 전했다. "나의 자녀들아, 서로 사랑하라." 형제들이 같은 말씀을 반복하는 것에 지쳐 이유를 물었을 때, 그는 이렇게 답했다. "이것이 주님의 계명이고, 이것 하나만 이루어진다면 충분하기 때문이다"[히에로니무스].

"말로만, 혀로만 사랑하지 말고"—그리스어: "말로 … 혀로 사랑하는 것이 아니라, 행함과 진실함으로."

원주석

19절 카드 ↗

19. hereby — Greek, "herein"; in our loving in deed and in truth ( :- ). we know —The oldest manuscripts have "we shall know," namely, if we fulfil the command ( 1 John 3:18 ). of the truth —that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. ( 1 John 3:18 ). assure —literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare Matthew 28:14 ; Acts 12:20 , " having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. Acts 12:20- : , has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it. before him —as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-19

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"이것으로"—행함과 진실함으로 사랑함으로(3:18). "우리가 진리에 속한 줄을 알게 됩니다"—우리가 진리의 실제 제자이며 진리에 속함을 안다. 이 진리를 근본적으로 가지고 있으므로 말과 혀로만 사랑하지 않는다.

"그분 앞에서 우리 마음을 안심시키게 됩니다"—글자 그대로: "설득하다," 즉 우리 마음이 책망을 그치도록 만족시키다. "마음"은 감정의 자리로, 내면의 재판관이다. 양심은 증인으로서 하나님 앞에서 우리를 의롭다 하거나 정죄하는 역할을 한다.

원주석

20절 카드 ↗

20. LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1 Corinthians 4:3 ; 1 Corinthians 4:4 . So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1 Corinthians 4:4- : , as well as 1 John 3:20 ), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that " in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," c. Therefore translate, " Because (rendering the reason why it has been stated in 1 John 3:20- : to be so important to 'assure our hearts before Him') if our heart condemn ( Greek, ' know [aught] against us' answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in 1 Corinthians 14:27 ; 2 Corinthians 1:6 ; 2 Corinthians 8:23 . The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on 2 Corinthians 8:23- : ), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart ( 1 John 3:20 ), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" ( Greek " ginoskei, " " knows, " not " kataginoskei, " " condemns "), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 1 John 3:20 ; 1 John 3:21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1 John 3:21- : ); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 1 John 3:21- : , he states it independently of the former "because" which had connected it with 1 John 3:21- : , inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-20

Source

루터와 벵겔은 이 절을 마음이 정죄하는 신자에 대한 위로로 본다. 그는 베드로처럼 자신보다 큰 분께 호소한다. "주님, 주님은 모든 것을 아십니다. 주님은 내가 주님을 사랑하는 줄 아십니다"(요한복음 21:17). 우리가 신자라면, 우리 마음이 일반적으로 우리를 죄인으로 정죄하더라도 아들됨의 한 표시인 사랑을 가지고 있으므로, "하나님은 우리 마음보다 크시고 모든 것을 아신다"는 것을 알면서 우리 마음을 안심시킬 수 있다(고린도전서 4:3, 4 비교).

다른 해석: "만약 우리 마음이 우리를 정죄한다면, 그것은 하나님이 우리 마음보다 크시고 모든 것을 아시기 때문이다." 우리 마음이 우리를 불리하게 판단한다면, 우리 마음보다 더 많이 아시는 그분이 더 불리하게 판단하신다고 확신할 수 있다[알퍼드].

원주석

21절 카드 ↗

21. Beloved —There is no "But" contrasting the two cases, 1 John 3:20 ; 1 John 3:21 , because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love ( 1 John 3:21- : ). The two results of our being able to "assure our hearts before Him" ( 1 John 3:19 ), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-21

Source

"사랑하는 여러분"—"그러나" 없이도 두 경우(3:20, 21) 사이의 전환을 충분히 표시한다. 믿는 독자들의 경우로의 전환: 사랑의 완전한 확신 가운데 걷는 형제들(3:21 이하).

결과: (1) 하나님을 향한 담대함; (2) 기도 응답의 확신. 요한은 마음이 자신들을 정죄하지 않는 모든 자가 하나님 앞에서 안전하다고 의미하지 않는다. 양심이 무감각하거나 진리를 모르는 자들도 있기 때문이다. 진실성뿐만 아니라 진리 안의 진실성이 사람을 구원할 수 있다.

원주석

22절 카드 ↗

22. we receive —as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it. because we keep his commandments —Compare Psalms 66:18 ; Psalms 34:15 ; Psalms 145:18 ; Psalms 145:19 . Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-22

Source

"우리가 무엇을 구하든지 그분에게서 받습니다"—하나님의 약속에 따라 사실로. 신자들은 믿음으로서 하나님의 뜻에 따른 것만 구하거나, 그렇지 않은 것을 구하면 하나님의 뜻에 자신의 뜻을 복종시켜, 구하는 것을 받거나 그보다 더 좋은 것을 받는다.

"우리가 그분의 계명을 지키고"—이것이 우리의 기도 응답을 보장하는 공로가 아니다. 우리가 그리스도 안의 신자들일 때, 믿음의 모든 행위는 우리 안에 계신 그분의 성령의 열매이므로 "하나님이 보시기에 기뻐하시는 일"이다. 우리의 기도는 우리 안에 계신 같은 하나님의 영의 음성으로서, 자연스럽게 그분에 의해 응답된다.

원주석

23절 카드 ↗

23. Summing up of God's commandments under the Gospel dispensation in one commandment. this is his commandment —singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love. believe — once for all; Greek aorist. on the name of his Son —on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work. as he —as Jesus gave us commandment. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-3-23

Source

복음 시대에 있어서 하나님의 계명들을 하나의 계명으로 요약. "그분의 계명"—단수형. 믿음과 사랑은 별개의 계명이 아니라 불가분하게 연합되어 있기 때문이다. 그리스도 안에 참된 믿음 없이는 서로를 진정으로 사랑할 수 없고, 그분 안에 사랑 없이는 그분을 진정으로 믿을 수 없다.

"그분의 아들의 이름을 믿다"—복음 안에서 그분에 관해 계시된 모든 것을, 그리고 그분의 인격, 직분, 속죄 사역에 관하여 그분 자신을 믿다. "그분이 명하신 것과 같이"—예수께서 우리에게 계명을 주신 대로.

원주석

24절 카드 ↗

24. dwelleth in him —The believer dwelleth in Christ. and he in him —Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded" ( 1 John 2:28 ). hereby —herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit," 1 John 2:28- : ; after which he returns again to the subject of love. return to ' Top of Page ' 1 John 1Jn 2 1 John 1Jn 1 John 1Jn 4 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 3". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-john-3.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; 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Pericope (part_of)

절 (explains)

bible-text/1jn-3-24

Source

"그분 안에 머문다"—신자가 그리스도 안에 거한다. "그분도 그 사람 안에 머무신다"—그리스도가 신자 안에 거하신다. 상호성. "이리하여 그분은 이 서신의 큰 주제, '그분 안에 거하라'로 되돌아온다"(2:28). "우리가 그분 안에 거하고 그분이 우리 안에 계심을 알게 해주는 표시"—그분이 우리에게 주신 성령의 현존이다. 이렇게 해서 그는 참된 영에 관한 언급으로 거짓 "영"으로의 전환을 준비한다(4:1 이하). 그 후 다시 사랑의 주제로 돌아간다.

원주석

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