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주석[JFB] — 요한일서 5장 · 믿음으로 얻는 승리

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← 4장

1절 카드 ↗

1. Reason why our "brother" ( 1 John 4:21 ) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative. Whosoever — Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [PEARSON, Exposition of the Creed ]. born —Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption. every one that loveth him that begat —sincerely, not in mere profession ( 1 John 4:21- : ). loveth him also that is begotten of him —namely, "his brethren" ( 1 John 4:21- : ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-1

Source

"예수가 그리스도이심을 믿는 사람은 누구나 하나님에게서 태어난 것입니다"—믿음, 중생, 사랑이 불가분하게 연결되어 있다. 중생한 자는 믿음을 가지고 사랑한다. 사랑은 중생의 열매다.

"낳으신 분을 사랑하는 사람은 그분에게서 태어난 사람도 사랑합니다"—아버지를 사랑하는 자는 아버지의 자녀들도 사랑한다. 이것은 형제 사랑의 자연스러운 논리다. 형제들이 가진 아버지의 속성이 그들을 사랑할 이유를 제공한다.

원주석

2절 카드 ↗

2. By — Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother. we know —John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. " Love to one's brother is prior, according to the order of nature (see on 1 John 4:20 ); love to God is so, according to the order of grace ( 1 John 4:20- : ). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [ESTIUS]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [CALVIN]. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-2

Source

"우리가 하나님을 사랑하고 그분의 계명을 지킬 때"—이것이 우리가 하나님의 자녀들을 사랑한다는 것을 아는 방법이다. 우리의 형제 사랑이 진정한지는 하나님 사랑과 그분의 계명 준수로 시험된다. 단순한 감정적 유대를 넘어서는 것이 진정한 형제 사랑이다.

원주석

3절 카드 ↗

3. this is —the love of God consists in this. not grievous —as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world" ( :- ): in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-3

Source

"하나님을 사랑하는 것은 그분의 계명을 지키는 것입니다"—사랑은 추상적 감정이 아니라 계명 준수로 표현된다(요한복음 14:15, 21 참조). "그분의 계명은 무겁지 않습니다"—사랑하는 자에게는 사랑하는 분의 계명이 무거운 짐이 아니다. 사랑이 계명 준수를 자발적이고 기꺼운 것으로 만든다.

원주석

4절 카드 ↗

4. For —(See on :- ). The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous." whatsoever — Greek, " all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body John 3:6 ; John 6:37 ; John 6:39 , "where BENGEL remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan." overcometh —habitually. the world —all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world ( John 12:31 ; John 14:30 ; John 16:11 ). this is the victory that overcometh — Greek aorist, ". . . that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained ( 1 John 2:13 ; 1 John 4:4 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-4

Source

"하나님에게서 태어난 사람은 누구나 세상을 이깁니다"—세상을 이기는 자가 누구인가? 하나님께로부터 태어난 자, 즉 중생한 자. "세상을 이기는 승리는 바로 우리의 믿음입니다"—승리의 무기이자 수단이 믿음이다. 믿음은 세상의 유혹, 시험, 박해를 극복하는 능력을 제공한다.

원주석

5절 카드 ↗

5. Who —"Who" else "but he that believeth that Jesus is the Son of God:" "the Christ" ( 1 John 5:1 )? Confirming, by a triumphant question defying all contradiction, as an undeniable fact, 1 John 5:4 , that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world ( 1 John 5:4- : ). "Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [EPISCOPIUS in ALFORD]. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-5

Source

"세상을 이기는 사람이 누구입니까?"—수사적 질문으로 강조. "예수가 하나님의 아들이심을 믿는 사람이 아닙니까?"—예수가 하나님의 아들이심을 믿는 자만이 진정으로 세상을 이긴다. 이 믿음이 승리의 본질이다.

원주석

6절 카드 ↗

6. This —the Person mentioned in 1 John 5:5 . This Jesus. he that came by water and blood —"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare 1 John 5:5- : , "believeth that Jesus is the Son of God, " with John 1:33 ; John 1:34 , "The Spirit . . . remaining on Him . . . I saw and bare record that this is the Son of God "; and John 1:34- : , below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him. and blood —He came by "the blood of His cross" (so "by" is used, John 1:34- : : "by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power." Jesus Christ —not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship. not by, c.— Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As " by " implies the mean through, or with, which He came: so " in, " the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God. it is the Spirit, c.— The Holy Spirit is an additional witness (compare John 1:34- : ), besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper. because the Spirit is truth —It is His essential truth which gives His witness such infallible authority. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-6

Source

"물과 피로 오신 분이 예수 그리스도이십니다"—"물"은 세례를 가리킨다(마태복음 3:13-17). "피"는 십자가에서의 죽음을 가리킨다. 영지주의자 케린투스는 그리스도 영이 세례 때 인간 예수에게 임하고 십자가 전에 떠났다고 가르쳤다. 요한은 이를 반박하기 위해 "물로만이 아니라 물과 피로 오신 분"이라고 강조한다. 예수는 세례 때뿐만 아니라 십자가의 죽음까지 그리스도이셨다.

"성령도 증언하시며 성령은 진리이십니다"—성령이 세 번째 증인이다. 성령 자신이 진리이시기 때문에 성령의 증언은 절대적으로 신뢰할 수 있다.

원주석

7절 카드 ↗

7. three —Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in Matthæi, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things ( the Spirit, the water, and the blood ) are SYMBOLS OF THE TRINITY. To this CYPRIAN, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, ' And these three are one' (a unity)." There must be some mystical truth implied in using " three " ( Greek ) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE TRINITY was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from :- , "the witness of GOD," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. LUECKE notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in TERTULLIAN [ Against Praxeas, 3]. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-7

Source

[이 절은 가장 오래된 사본들에는 없는 것으로 본문 비평상 후대 첨가로 간주된다. JFB는 이 부분에 대해 별도로 다룬다.] 소위 *Comma Johanneum*이라 불리는 이 절("하늘에서 증언하는 세 분이 계십니다. 아버지와 말씀과 성령이시며, 이 셋은 하나입니다")은 라틴어 사본에는 있으나 초기 그리스어 사본과 교부들의 인용에는 없다. 삼위일체 교리 자체는 성경 전반에서 충분히 지지되므로, 이 의심스러운 본문에 의존할 필요가 없다.

원주석

8절 카드 ↗

8. agree in one —"tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit ( 1 John 5:10 ): answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on 1 John 5:6 ). It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood -shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [NEANDER]. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-8

Source

"땅에서 증언하는 것이 셋이 있습니다. 성령과 물과 피입니다. 이 셋은 하나입니다"—세 증인: 성령의 사역(성령 자신이 신자들 안에서 행하시는 일), 물(그리스도의 세례에서 성령의 임함으로 시작된 사역), 피(십자가의 죽음과 부활). 이 셋은 같은 방향을 향해 증언한다. "하나이다"—하나의 일치된 증언을 한다.

원주석

9절 카드 ↗

9. If, c.—We do accept (and rightly so) the witness of veracious men, fallible though they be much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood " [BENGEL]. for —This principle applies in the present case, FOR, c. which —in the oldest manuscripts, " because He hath given testimony concerning His Son." What that testimony is we find above in 1 John 5:1 1 John 5:5 , "Jesus is the Christ, the Son of God"; and below in 1 John 5:10 ; 1 John 5:11 . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-9

Source

"우리가 사람의 증언을 받는다면"—일반적인 법적·일상적 원리. 증인 하나의 증언도 법정에서 어느 정도 효력이 있다. "하나님의 증언은 더욱 큽니다"—하나님의 증언은 모든 인간 증언을 훨씬 능가한다. "하나님이 그분의 아들에 관해 증언하신 것이 이것이기 때문입니다"—하나님 자신이 예수가 그리스도이심을, 아들이심을 증언하셨다.

원주석

10절 카드 ↗

10. hath the witness —of God, by His Spirit ( 1 John 5:8 ). in himself —God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God" ( 1 John 5:1 ; 1 John 5:5 ). The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship. believeth not God —credits not His witness. made him a liar —a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption ( 1 John 1:10 ). believeth not the record — Greek, "believeth not IN the record, or witness. " Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [PEARSON, Exposition of the Creed ]. "The authority on which we believe is divine; the doctrine which we follow is divine" [LEO]. gave — Greek, "hath testified, and now testifies." of —concerning. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-10

Source

"하나님의 아들을 믿는 사람은 자기 안에 증언이 있습니다"—내적 증거. 믿는 자는 이 진리가 자기 안에서 성령의 증언으로 확인됨을 경험한다. "하나님을 믿지 않는 사람은 그분을 거짓말쟁이로 만드는 것입니다"—하나님의 증언을 거부하는 것은 하나님을 거짓말쟁이로 취급하는 것이나 마찬가지다. "왜냐하면 하나님이 자신의 아들에 관해 증언하신 것을 믿지 않았기 때문입니다."

원주석

11절 카드 ↗

11. hath given — Greek, aorist: "gave" once for all. Not only " promised " it. life is in his Son —essentially ( John 1:4 ; John 11:25 ; John 14:6 ); bodily ( Colossians 2:9 ); operatively ( 2 Timothy 1:10 ) [LANGE in ALFORD]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-11

Source

"그분이 우리에게 주신 증언은 이것입니다"—하나님의 증언의 내용. "하나님이 우리에게 영원한 생명을 주셨으며 이 생명이 그분의 아들 안에 있다는 것입니다"—이것이 복음의 핵심이다. 영원한 생명은 선물이며, 그 생명은 예수 그리스도 안에 있다.

원주석

12절 카드 ↗

12. the Son . . . life — Greek, "THE life." BENGEL remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine " [ Song of Solomon 6:3 ]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life ), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness ) [PEARSON, Exposition of the Creed ]. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-12

Source

"아들이 있는 사람은 생명이 있습니다"—예수 그리스도를 믿음으로 받아들인 자에게 생명이 있다. "하나님의 아들이 없는 사람은 생명이 없습니다"—분명하고 절대적인 대조. 그리스도 없이는 생명이 없다. 이 단순하지만 심오한 선언이 복음 전도의 긴박성의 근거다.

원주석

13절 카드 ↗

13. The oldest manuscripts and versions read, "These things have I written unto you [omitting ' that believe on the name of the Son of God '] that ye may know that ye have eternal life (compare :- ), THOSE (of you I mean) WHO believe (not as English Version reads, ' and that ye may believe ') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," c. (compare :- ). These things —This Epistle. He, towards the close of his Gospel ( John 20:30 John 20:31 ), wrote similarly, stating his purpose in having written. In John 20:31- : he states the object of his writing this Epistle to be, "that your joy may be full." To " know that we have eternal life " is the sure way to "joy in God." return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-13

Source

"하나님의 아들의 이름을 믿는 여러분이 영원한 생명을 가지고 있음을 알게 하려고"—이 서신의 목적 선언. 독자들은 이미 믿는 자들이지만, 그들이 영원한 생명을 실제로 가지고 있다는 확신을 더 굳건히 하기 위해 기록되었다(요한복음 20:31과 비교하면 이 서신의 목적이 구원보다 확신에 있음을 알 수 있다).

원주석

14절 카드 ↗

14. the confidence — boldness ( 1 John 4:17 ) in prayer, which results from knowing that we have eternal life ( 1 John 5:13 ; 1 John 3:19 ; 1 John 3:22 ). according to his will —which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. ALFORD well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-14

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"우리가 하나님 앞에서 가지는 담대함은 이것입니다"—담대한 신뢰. "우리가 하나님의 뜻에 따라 무엇을 구하면 그분이 들으신다는 것입니다"—기도 응답의 조건: 하나님의 뜻에 따른 기도. 이것은 기도를 제한하는 것이 아니라 기도에 확신의 근거를 제공한다.

원주석

15절 카드 ↗

15. hear — Greek, "that He heareth us." we have the petitions that we desired of him — We have, as present possessions, everything whatsoever we desired ( asked ) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-15

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"우리가 무엇을 구하든지 그분이 들으신다는 것을 알면"—14절에서. "우리가 그분에게 구한 것들을 이미 얻었음을 압니다"—믿음으로 구하고 확신으로 기다리는 것이다. 응답이 지연되어도 이미 허락된 것으로 신뢰한다.

원주석

16절 카드 ↗

16. If any . . . see —on any particular occasion; Greek aorist. his brother —a fellow Christian. sin a sin —in the act of sinning, and continuing in the sin: present. not unto death —provided that it is not unto death. he shall give —The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration. for them —resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life " for (in the case of) them that sin not unto death." I do not say that he shall pray for it —The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death ( 1 Samuel 15:35 ; 1 Samuel 16:1 ; Mark 3:29 ), that it might be forgiven him" [TRENCH, Greek Synonyms of the New Testament ]. Compare Mark 3:29- : . Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses ( Greek ) "request." Martha, from ignorance, once uses "ask" in His case ( John 11:22 ). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [ intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, John 11:22- : ), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-16

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"자기 형제가 죽음에 이르지 않는 죄를 짓는 것을 보거든, 그를 위해 기도하십시오"—두 종류의 죄의 구별. "죽음에 이르지 않는 죄"는 회개와 용서로 회복될 수 있는 죄. 우리는 이런 죄를 지은 형제를 위해 기도해야 하며, 하나님은 생명을 주실 것이다. "죽음에 이르는 죄가 있습니다"—의도적이고 완고하게 빛을 거부하고 성령을 대적하는 죄. 이 죄를 위해 기도하라고 명령하지 않는다. 성령 훼방죄와 연관이 있을 수 있다(마태복음 12:31, 32). 이것은 용서받을 수 없다는 의미가 아니라, 완전한 배교 상태에 빠진 자를 위해 중보하는 것에 대한 경계다.

원주석

17절 카드 ↗

17. "Every unrighteousness (even that of believers, compare 1 John 1:9 ; 1 John 3:4 . Every coming short of right ) is sin"; (but) not every sin is the sin unto death. and there is a sin not unto death —in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition ( 1 John 3:4- : ). The sin unto death must be one tending "towards" (so the Greek ), and so resulting in, death. ALFORD makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1 John 5:1 ; 1 John 5:5 ), 1 John 2:19 ; 1 John 2:22 ; 1 John 4:2 ; 1 John 4:3 ; 1 John 5:10 . Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with BENGEL, not merely the act, but also the state of apostasy accompanying the act, is included—a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on 1 John 5:16 , on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast 1 John 5:16- : . Compare Matthew 12:31 ; Matthew 12:32 as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-17

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"모든 불의는 죄입니다"—어떤 것도 사소한 잘못으로 무시해서는 안 된다. "그러나 죽음에 이르지 않는 죄도 있습니다"—모든 죄가 다 "죽음에 이르는 죄"는 아님을 강조함으로써, 우리는 계속 형제를 위해 기도해야 한다.

원주석

18절 카드 ↗

18. ( :- .) We know —Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This :- warns against abusing 1 John 5:16 ; 1 John 5:17 , as warranting carnal security. whosoever — Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not." he that is begotten — Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state. keepeth himself —The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so ALFORD. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So 1 John 3:9 , "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare 1 John 3:9- : especially with this verse. that wicked one toucheth him not —so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-18

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"하나님에게서 태어난 사람은 누구나 죄를 짓지 않는다는 것을 우리는 압니다"—이 세 절(18-20)에서 요한은 "우리는 압니다"를 세 번 반복한다. 이것은 서신 전체의 결론적 확신 선언이다. 중생한 자의 특성: 죄를 짓지 않는다(3:9와 동일한 원리).

"하나님에게서 태어나신 분이 그를 지켜 주시며"—일부 사본은 "하나님에게서 태어난 자가 자기 자신을 지킨다"이지만, 더 많은 지지를 받는 사본은 "하나님에게서 태어나신 분"(그리스도를 가리킴)이 신자를 지킨다고 읽는다. "악한 자가 그를 만지지 못합니다"—사탄이 신자를 완전히 장악하거나 영적 생명을 빼앗을 수 없다.

원주석

19절 카드 ↗

19. world lieth in wickedness —rather, "lieth in the wicked one, " as the Greek is translated in 1 John 5:18 ; 1 John 2:13 ; 1 John 2:14 ; compare 1 John 4:4 ; John 17:14 ; John 17:15 . The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," John 17:15- : ; contrast 1 John 5:20 , "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-19

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"우리는 하나님에게 속해 있다는 것을 압니다"—두 번째 "우리는 압니다." 신자들의 확신. "온 세상은 악한 자의 권세 아래 놓여 있습니다"—대조. 세상은 사탄의 영역(요한복음 12:31; 고린도후서 4:4). 이것은 비관적 세계관이 아니라 현실적 진단이다. 사탄의 통치는 실재하지만, 신자들은 그 영역에서 구출되었다.

원주석

20절 카드 ↗

20. Summary of our Christian privileges. is come — is present, having come. "HE IS HERE—all is full of Him—His incarnation, work, and abiding presence, is to us a living fact" [ALFORD]. given us an understanding —Christ's, office is to give the inner spiritual understanding to discern the things of God. that we may know —Some oldest manuscripts read, "(so) that we know. " him that is true —God, as opposed to every kind of idol or false god ( :- ). Jesus, by virtue of His oneness with God, is also "He that is true" ( Revelation 3:7 ). even —"we are in the true" God, by virtue of being "in His Son Jesus Christ." This is the true God —" This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," John 17:3 , primarily attributed to the Father). and eternal life —predicated of the Son of God; ALFORD wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage ( John 17:3- : ) which ALFORD quotes, proves against him. Compare also 1 John 5:11 ; 1 John 5:13 . Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," Revelation 3:7 , as here. This naturally prepares the way for warning against false gods ( Revelation 3:7- : ). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began ( 1 John 1:1 ; 1 John 1:2 ). return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1jn-5-20

Source

"또한 하나님의 아들이 오셔서 우리에게 이해력을 주신 것을 우리는 압니다"—세 번째 "우리는 압니다." "이해력"은 하나님을 알 수 있는 능력, 성령이 주시는 영적 분별력이다. "참되신 분을 알게 해주셨습니다"—하나님을 바르게 아는 지식.

"우리는 참되신 분 안에, 그분의 아들 예수 그리스도 안에 있습니다"—하나님 안에 거하는 것과 그리스도 안에 거하는 것은 동의어다. "그분은 참 하나님이시며 영원한 생명이십니다"—"그분"은 예수 그리스도를 가리킨다. 이 선언은 예수 그리스도가 참 하나님이심을 명시적으로 고백한다. 이것은 요한 신학의 중심(요한복음 1:1; 20:28 비교).

원주석

21절 카드 ↗

21. Affectionate parting caution. from idols —Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry ( Ephesians 5:5 ; Colossians 3:5 ). return to ' Top of Page ' 1 John 1Jn 4 1 John 1Jn 2 John 2Jn 1 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 5". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-john-5.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:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Though

Pericope (part_of)

절 (explains)

bible-text/1jn-5-21

Source

"자녀 여러분, 여러분 자신을 우상으로부터 지키십시오"—갑작스러운 경고처럼 보이지만, 요한의 서신 전체 맥락에서 자연스러운 결론이다. 우상은 단순히 물리적 신상이 아니라 참 하나님 대신 섬기는 모든 것이다. 영지주의적 거짓 신, 세상의 신들, 마음속의 우상 모두를 포함한다.

20절에서 "참 하나님"을 알게 된 자들에게, 그 참 하나님 외의 모든 것을 경계하라는 최종 권면으로 서신을 마무리한다. "아멘"으로 마무리되지 않고 열린 결말로 끝남으로써, 독자들에게 이 경고를 지속적으로 마음에 새기도록 촉구한다.

원주석

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