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주석[JFB] — 요한복음 12장 · 향유를 부음

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1절 카드 ↗

1-8. six days before the passover —that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover. return to ' Top of Page ' <a name="verse-2" class="com-number"

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절 (explains)

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1-8절. **유월절 엿새 전** — 유월절 엿새 전 날, 즉 유대력으로 안식일이 시작되는 금요일 저물녘 이후일 것이다.

원주석

2절 카드 ↗

2. Martha served —This, with what is afterwards said of Mary's way of honoring her Lord, is so true to the character in which those two women appear in :- , as to constitute one of the strongest and most delightful confirmations of the truth of both narratives. (See also on John 11:20 ). Lazarus . . . sat at the table —" Between the raised Lazarus and the healed leper (Simon, Mark 14:3 ), the Lord probably sits as between two trophies of His glory " [STIER]. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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**마르다는 시중을 들었고** — 이 여인들이 각자의 성격대로 주를 대하는 모습은, 두 이야기 모두의 진실성을 뒷받침하는 강력하고도 감동적인 증거다(요 11:20 참고). **나사로는 식탁에 앉은 사람들 가운데 하나였다** — "부활한 나사로와 고침받은 나병 환자 시몬(막 14:3) 사이에 주님이 앉으신 것은, 마치 그분 영광의 두 증거 사이에 앉으신 것 같다"[슈티어].

원주석

3절 카드 ↗

3. spikenard —or pure nard, a celebrated aromatic ( Song of Solomon 1:12 ). anointed the feet of Jesus —and "poured it on His head" ( Matthew 26:7 ; Mark 14:3 ). The only use of this was to refresh and exhilarate—a grateful compliment in the East, amidst the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

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**나드** — 곧 순수한 나드, 귀한 향료다(아 1:12 참고). **예수의 발에 붓고** — 마태복음 26:7과 마가복음 14:3에는 "그의 머리에 부었다"고 기록되어 있다. 이 향유의 쓰임은 원기를 북돋우고 기분을 상쾌하게 하는 것으로, 많은 손님이 모인 더운 실내에서 동방의 정중한 예우였다. 이것이 마리아가 자신의 비용을 들여 그리스도를 향한 사랑을 표현한 방식이었다.

원주석

4절 카드 ↗

4. Judas . . . who should betray him —For the reason why this is here mentioned, see on :- . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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**유다 … 배신하려던** — 이 점이 언급된 이유는 본문의 흐름을 보면 알 수 있다.

원주석

5절 카드 ↗

5. three hundred pence —between nine and ten pounds sterling. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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**삼백 데나리온** — 당시 9~10파운드 스털링에 해당하는 상당한 금액이다.

원주석

6절 카드 ↗

6. had the bag —the purse. bare what was put therein —not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company—for ever! return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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**돈주머니를 맡고 있으면서** — 이것은 그가 그것을 도둑질했다는 뜻이 아니라, 단순히 그 내용물을 관리하는 재정 담당자였다는 뜻이다. 탐욕스럽고 부정직한 사람이 열두 제자 중에 포함되었을 뿐 아니라 공동 재정까지 맡겨졌다는 사실은 주목할 만하다. 더욱 놀라운 것은, 그의 진정한 성품이 나머지 열한 제자에게는 끝까지 전혀 알려지지 않았다는 점이다. 그는 자진하여 그들을 영원히 떠나기 불과 몇 분 전까지도 의심을 받지 않았다.

원주석

7절 카드 ↗

7. said Jesus, Let her alone, against the day of my burying hath she done this —not that she thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even alter the spices were brought for the purpose ( :- ), He lovingly regards it as done now. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

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**그녀를 그냥 두어라, 그녀는 내 장례 날을 위하여 이것을 간직해 온 것이다** — 마리아가 주의 장례를 생각하거나 나드를 남겨 두었다는 뜻이 아니다. 다만 그 일이 수행될 날이 너무 가까이 왔으며, 마리아는 그 특권조차 누리지 못할 것이었으므로(막 16:1), 주님은 이 행위를 이미 지금 행한 것으로 사랑스럽게 여기신 것이다.

원주석

8절 카드 ↗

8. the poor always . . . with you —referring to Deuteronomy 15:11 . but me . . . not always —a gentle hint of His approaching departure. He adds ( Deuteronomy 15:11- : ), " She hath done what she could, " a noble testimony, embodying a principle of immense importance. "Verily, I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her" ( Matthew 26:13 ; Mark 14:9 ). "In the act of love done to Him she had erected to herself an eternal monument, as lasting as the Gospel, the eternal word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment" [OLSHAUSEN]. "Who but Himself had the power to ensure to any work of man, even if resounding in his own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here, the majesty of His royal judicial supremacy in the government of the world, in this, Verily I say unto you" [STIER]. Beautiful are the lessons here: (1) Love to Christ transfigures the humblest services. All, indeed, who have themselves a heart value its least outgoings beyond the most costly mechanical performances; but how does it endear the Saviour to us to find Him endorsing the principle as His own standard in judging of character and deeds! What though in poor and humble guise Thou here didst sojourn, cottage-born, Yet from Thy glory in the skies Our earthly gold Thou didst not scorn. For Love delights to bring her best, And where Love is, that offering evermore is blest. Love on the Saviour's dying head Her spikenard drops unblam'd may pour, May mount His cross, and wrap Him dead In spices from the golden shore. KEBLE. (2) Works of utility should never be set in opposition to the promptings of self-sacrificing love, and the sincerity of those who do so is to be suspected. Under the mask of concern for the poor at home, how many excuse themselves from all care of the perishing heathen abroad. (3) Amidst conflicting duties, that which our "hand ( presently ) findeth to do" is to be preferred, and even a less duty only to be done now to a greater that can be done at any time. (4) "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not" ( Mark 14:9- : ). —"She hath done what she could" ( Mark 14:9- : ). (5) As Jesus beheld in spirit the universal diffusion of His Gospel, while His lowest depth of humiliation was only approaching, so He regards the facts of His earthly history as constituting the substance of this Gospel, and the relation of them as just the "preaching of this Gospel." Not that preachers are to confine themselves to a bare narration of these facts, but that they are to make their whole preaching turn upon them as its grand center, and derive from them its proper vitality; all that goes before this in the Bible being but the preparation for them, and all that follows but the sequel. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

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**가난한 사람들은 언제나 너희와 함께 있지만** — 신명기 15:11을 가리킨다. **나는 언제나 함께 있지는 않을 것이다** — 그분의 떠나심에 대한 부드러운 암시다. 주님은 덧붙여 말씀하셨다(마 26:13; 막 14:9): "그녀는 자기가 할 수 있는 일을 다 했다." 이 숭고한 증언은 매우 중요한 원칙을 담고 있다. "진실로 너희에게 이르노니, 온 세상 어디서든지 이 복음이 전파되는 곳에서는 이 여자가 행한 일도 말하여 그를 기념하리라"(마 26:13). "그분께 드린 사랑의 행위 속에서 그녀는 복음만큼이나 영속적인 영원한 기념물을 세웠다"[올스하우젠]. (1) 그리스도를 향한 사랑은 가장 소박한 섬김도 변화시킨다. (2) 실용적인 일들을 자기희생적 사랑의 표현과 대립시켜서는 안 된다. 가난한 이들을 걱정하는 척하며 멀리 있는 멸망하는 이들을 돌보는 책임에서 벗어나는 사람이 얼마나 많은가. (3) 상충되는 의무들 가운데서, 지금 당장 "손으로 할 수 있는" 일이 우선이다. (4) "먼저 기꺼이 하는 마음이 있으면, 가진 것에 따라 받아들여지고, 없는 것에 따라 요구되지 않는다."

원주석

9절 카드 ↗

9-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see :- ) —to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth! :- . CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (See on :- ; and :- ). return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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9-11절. 예루살렘의 많은 유대인들이 예수만 보려는 것이 아니라, 죽었다가 살아난 나사로를 보려고 베다니로 몰려왔다. 이것이 예수를 따르는 사람들을 늘리는 결과를 낳자, 대제사장들은 예수의 세력 확장을 막는 유일한 수단으로 나사로까지 죽이려 모의했다. 이처럼 그들은 스스로 빛을 차단하고 세상에서 빛을 꺼뜨리려는 악마적 결의에 이르렀다.

원주석

12절 카드 ↗

12. On the next day —the Lord's day, or Sunday (see on John 12:1 ); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" ( Exodus 12:3 ; Exodus 12:6 ). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" ( Exodus 12:6- : ). return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

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**다음 날** — 주님의 날, 곧 일요일(요 12:1 참고). 유대력 니산월 10일로, 이 날은 유월절 어린양을 "14일까지 간직하여 두었다가 이스라엘 온 회중이 저물 때에 잡는"(출 12:3, 6) 날이었다. 마찬가지로 예루살렘에 입성한 이 날부터 "우리의 유월절 양"이신 그리스도는 사실상 "우리를 위하여 제물로 드려지시도록"(고전 5:7) 구별되셨다.

원주석

16절 카드 ↗

16. when Jesus was glorified, then remembered they that these things were written of him, &c.—The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of the Old Testament, brought vividly to their recollection this and other Messianic predictions, and to their unspeakable astonishment showed them that they, and all the actors in these scenes, had been unconsciously fulfilling those predictions. :- . SOME GREEKS DESIRE TO SEE JESUS—THE DISCOURSE AND SCENE THEREUPON. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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**예수께서 영광을 받으신 뒤에야 기억하게 되었다** — 오순절에 영광 받으신 구주로부터 내려온 성령께서 제자들의 눈을 열어 구약의 진정한 의미를 깨닫게 하셨고, 이 예언들과 다른 메시아 예언들을 생생하게 떠오르게 하셨으며, 놀랍게도 그들 자신과 이 장면의 모든 등장인물들이 무의식 중에 그 예언들을 성취하고 있었음을 보여 주셨다.

원주석

20절 카드 ↗

20-22. Greeks —Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover. The same came therefore to Philip . . . of Bethsaida —possibly as being from the same quarter. saying, Sir, we would see Jesus —certainly in a far better sense than Zaccheus ( :- ). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [STIER]. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

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20-22절. **그리스인들** — 헬라계 유대인이 아니라, 연례 절기, 특히 이 가장 중요한 유월절에 참석하던 그리스 개종자들이다. **빌립에게 와서** — 아마 같은 지방 출신이어서 그리 왔을 것이다. **우리가 예수를 뵙고 싶습니다** — 삭개오(눅 19장)보다 훨씬 깊은 의미에서다. 어쩌면 그때 예수께서는 이방 개종자들이 들어갈 수 없는 성전 뜰 부분에 계셨을 것이다. "이 서쪽에서 온 사람들은 그리스도의 생애 초에 동방 박사들이 대표했던 것을, 생애 끝에서 대표한다. 다만 동방 박사들이 왕의 구유에 왔다면, 이들은 왕의 십자가에 온다"[슈티어].

원주석

22절 카드 ↗

22. Philip . . . telleth Andrew —As follow townsmen of Bethsaida ( :- ), these two seem to have drawn to each other. Andrew and Philip tell Jesus —The minuteness of these details, while they add to the graphic force of the narrative, serves to prepare us for something important to come out of this introduction. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

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**빌립이 … 안드레에게** — 벳새다 동향인으로서(요 1:44) 이 둘은 서로 가까이 지낸 것 같다. **안드레가 빌립과 함께 와서 예수께 말씀드렸다** — 이 작은 세부 묘사들의 정확함은, 이 소개에서 중요한 일이 나올 것임을 암시한다.

원주석

23절 카드 ↗

23-26. Jesus answered them, The hour is come that the Son of man should be glorified —that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"—a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

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23-26절. **인자가 영광을 받을 때가 왔다** — 곧, '그들이 예수를 뵙고 싶다 했는가? 조금만 기다리면 그들은 지금은 꿈도 못 꾸는 방식으로 그분을 보게 될 것이다.' 이스라엘 공동체로부터 그들을 가로막던 중간 담이 무너지려 하고 있었으며, "내가 땅에서 들리면 모든 사람을 내게로 이끌 것이다"라고 하셨다. 이것이 그 인자에게 얼마나 영광스러운 사건인지! 주님은 이것을 자신의 죽음에 대한 숭고하고 섬세한 암시로 사용하셨다. 그리스인들의 소원이 그분 앞에 펼쳐 보인 승리의 장면에 빠져, 그분은 그들의 면담 청원에 직접 답하지 않으셨다. 다만 그분에게 영광을 가져다줄 십자가를 바라보셨다.

원주석

24절 카드 ↗

24. Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit —The necessity of His death is here brightly expressed, and its proper operation and fruit— life springing forth out of death —imaged forth by a beautiful and deeply significant law of the vegetable kingdom. For a double reason, no doubt, this was uttered—to explain what he had said of His death, as the hour of His own glorification, and to sustain His own Spirit under the agitation which was mysteriously coming over it in the view of that death. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

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**밀알 하나가 땅에 떨어져 죽지 않으면 … 많은 열매를 맺는다** — 그분의 죽음의 필연성이 여기서 선명하게 표현되었고, 그 올바른 작용과 열매, 곧 죽음에서 생명이 솟아나는 것이 식물 왕국의 아름답고 깊은 의미 있는 법칙으로 형상화되었다.

원주석

25절 카드 ↗

25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal —(See on :- ). Did our Lord mean to exclude Himself from the operation of the great principle here expressed— self-renunciation, the law of self-preservation; and its converse, self-preservation, the law of self-destruction? On the contrary, as He became Man to exemplify this fundamental law of the Kingdom of God in its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had just alluded. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/jhn-12-25

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**자기 생명을 사랑하는 사람은 그것을 잃을 것이요** — 자기 부정이 자기 보존의 법칙이요, 그 역도 마찬가지라는 위대한 원칙. 주님 자신도 가장 숭고한 형태로 이 법칙을 몸소 실천하셨으며, 바로 이날 이 말씀을 하심으로써 그분 자신의 영도 이 이중의 전망 앞에서 지탱될 수 있었다.

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26절 카드 ↗

26. If any man serve me, let him follow me; and where I am, there shall also my servant be: If any man serve me, him will my Father honour — Jesus here claims the same absolute subjection to Himself, as the law of men's exaltation to honor, as He yielded to the Father. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/jhn-12-26

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**나를 섬기려거든 나를 따르라** — 예수께서는 여기서 자신이 아버지께 복종한 것과 동일한 절대적 복종을 사람들이 자신에게 바치는 것을 높아짐의 법칙으로 주장하신다.

원주석

27절 카드 ↗

27, 28. Now is my soul troubled —He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! ( John 12:23 ). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight. and what shall I say? —He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election. Father, save me from this hour —To take this as a question—"Shall I say, Father, save me," c.—as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me" only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that—"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross—its being His Father's will He should endure it—and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ —nothing beyond mere dying—what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men? return to ' Top of Page ' <a name="verse-28" class="com-number"

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절 (explains)

bible-text/jhn-12-27

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27-28절. **지금 내 마음이 괴롭다** — 방금 언급하신 죽음의 전망 때문이다. 방금 그것을 자신의 영광의 때라 하신 직후에 십자가를 이렇게 바라보시다니! 두 시각이 만나 하나로 섞인다. 그리스인들이 그분을 괴롭혔다고도 할 수 있다. 그들은 예수를 뵙게 되겠지만, 그분께는 값비싼 만남이 될 것이다. **무슨 말을 하랴?** — 두 가지 두려운 선택지 사이에서 갈등하신다. 십자가의 죽음은 그분의 영에 두려운 것이었다. 그러나 아버지께 절대 복종하는 것을 거부하는 것은 더 나쁜 일이었다. "아버지여, 이때에서 나를 구원하소서"라는 기도는 겟세마네에서의 "이 잔을 내게서 지나가게 하옵소서"와 같은 실제 간구였다. 다만 거기서는 "만일 할 수 있거든"으로 기도를 시작하셨고, 여기서는 동일한 의미를 담은 말, "그러나 나는 바로 이를 위하여 이때에 이른 것이다"로 뒤를 잇는다.

원주석

28절 카드 ↗

28. Father, glorify thy name —by a present testimony. I have both glorified it —referring specially to the voice from heaven at His baptism, and again at His transfiguration. and will glorify it again —that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/jhn-12-28

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**아버지여, 아버지의 이름을 영광스럽게 하소서** — 현재의 증언으로. **내가 이미 영광스럽게 하였고** — 특히 세례 때와 변화산에서 하늘에서 들린 음성을 가리킨다. **또다시 영광스럽게 할 것이다** — 즉, 앞으로 더 깊은 필요의 상황에서. 이 약속은 당시 현재적이고 숭고한 증언으로, 인자의 어두워진 영을 밝혀 주었을 것이다.

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29절 카드 ↗

29-33. The people therefore that stood by, said, It thundered; others, An angel spake to him —some hearing only a sound, others an articulate, but to them unintelligible voice. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/jhn-12-29

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29-33절. **천둥이 쳤다고 말했다 … 다른 사람들은 "천사가 그에게 말했다"고 했다** — 어떤 이들은 소리만, 또 다른 이들은 분명하지만 알아들을 수 없는 음성을 들었다.

원주석

30절 카드 ↗

30. Jesus . . . said, This voice came not because of me, but for your sakes —that is, probably, to correct the unfavorable impressions which His momentary agitation and mysterious prayer for deliverance may have produced on the by-standers. return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/jhn-12-30

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**이 소리가 들려온 것은 나를 위해서가 아니라 너희를 위해서다** — 즉, 아마도 그분의 잠깐 동안의 동요와 구원을 구한 신비한 기도가 주변 사람들에게 준 불리한 인상을 바로잡기 위한 것이었을 것이다.

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31절 카드 ↗

31. Now is the judgment of this world —the world that "crucified the Lord of glory" ( 1 Corinthians 2:8 ), considered as a vast and complicated kingdom of Satan, breathing his spirit, doing his work, and involved in his doom, which Christ's death by its hands irrevocably sealed. now shall the prince of this world be cast out —How differently is that fast-approaching "hour" regarded in the kingdoms of darkness and of light! "The hour of relief; from the dread Troubler of our peace—how near it is! Yet a little moment, and the day is ours!" So it was calculated and felt in the one region. "Now shall the prince of this world be cast out," is a somewhat different view of the same event. We know who was right. Though yet under a veil, He sees the triumphs of the Cross in unclouded and transporting light. return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/jhn-12-31

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**이제 이 세상이 심판을 받는다** — 영광의 주를 십자가에 못 박은 세상(고전 2:8), 사탄의 영을 호흡하고 그의 일을 행하며 그의 운명에 연루된 거대하고 복잡한 사탄의 왕국으로서의 세상. 그리스도의 죽음이 그 운명을 돌이킬 수 없이 인봉했다. **이제 이 세상의 임금이 쫓겨날 것이다** — 어둠의 왕국과 빛의 왕국에서 이 다가오는 "때"를 얼마나 다르게 계산했는가! 그러나 우리는 누가 옳았는지 안다. 주님은 아직 베일 아래 있으면서도 십자가의 승리를 맑고 황홀한 빛 속에서 보고 계셨다.

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32절 카드 ↗

32. And I, if I be lifted up from the earth, will draw all men unto me —The "I" here is emphatic—I, taking the place of the world's ejected prince. "If lifted up," means not only after that I have been lifted up, but, through the virtue of that uplifting. And truly, the death of the Cross, in all its significance, revealed in the light, and borne in upon the heart, by the power of the Holy Ghost, possesses an attraction over the wide world—to civilized and savage, learned and illiterate, alike—which breaks down all opposition, assimilates all to itself, and forms out of the most heterogeneous and discordant materials a kingdom of surpassing glory, whose uniting principle is adoring subjection "to Him that loved them." "Will draw all men 'UNTO ME,'" says He. What lips could venture to utter such a word but His, which "dropt as an honeycomb," whose manner of speaking was evermore in the same spirit of conscious equality with the Father? return to ' Top of Page ' <a name="verse-33" class="com-number"

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절 (explains)

bible-text/jhn-12-32

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**내가 땅에서 들리면, 모든 사람을 내게로 이끌 것이다** — "나"가 여기서 강조어다. 쫓겨난 세상 임금의 자리를 차지하는 나. "들리면"은 단지 들린 이후만을 의미하는 것이 아니라, 그 들림의 능력을 통해서를 뜻한다. 십자가의 죽음은 성령의 능력으로 마음에 드러나 새겨질 때, 문명인과 미개인, 학자와 무식자를 막론하고 온 세상에서 모든 반대를 무너뜨리고 모든 것을 동화시켜 "그분을 사랑하는" 숭배적 복종을 하나의 원리로 삼는 찬란한 왕국을 이루는 인력을 갖는다.

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33절 카드 ↗

33. This he said, signifying what death he should die —that is, "by being lifted up from the earth" on "the accursed tree" ( John 3:14 ; John 8:28 ). return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/jhn-12-33

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**이렇게 말씀하신 것은 자신이 어떤 죽음으로 죽을 것인지를 나타내신 것이다** — 즉, "저주받은 나무"(요 3:14; 8:28)에서 땅으로부터 들림으로써.

원주석

34절 카드 ↗

34. We have heard out of the law —the scriptures of the Old Testament (referring to such places as Psalms 89:28 ; Psalms 89:29 ; Psalms 110:4 ; Daniel 2:44 ; Daniel 7:13 ; Daniel 7:14 ). that Christ —the Christ "endureth for ever." and how sayest thou, The Son of Man must be lifted up, c.—How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude. return to ' Top of Page ' <a name="verse-35" class="com-number"

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절 (explains)

bible-text/jhn-12-34

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**우리는 율법에서 그리스도가 영원히 계신다고 들었습니다** — 구약 성경(시 89:28-29; 110:4; 단 2:44; 7:13-14 등)을 가리킨다. **그런데 어찌하여 당신은 '인자가 들려야 한다'고 말하십니까?** — 그들은 예수께서 그리스도로 자처하시면서 폭력적인 죽음으로 죽으려 한다는 것을 잘 알았다. 그것은 그들의 메시아 예언 이해와 정면으로 충돌했으므로, 그들은 이 겉보기의 이점을 자신들의 완고한 태도를 정당화하는 데 기꺼이 이용했다.

원주석

35절 카드 ↗

35, 36. Yet a little while is the light with you. Walk while ye have the light, &c.—Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on :- ). return to ' Top of Page ' <a name="verse-36" class="com-number"

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bible-text/jhn-12-35

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35-36절. **아직 잠시 동안 빛이 너희와 함께 있다. 빛이 있는 동안에 걸어라** — 그들의 질문에 직접 답하는 대신, 주님은 위엄과 부드러움이 섞인 태도로 그들에게 마지막 짧은 기회를 가볍게 여기지 말라고 경고하시고, 그들 가운데 있는 빛을 받아들이도록 간청하셨다. 그들이 만약 빛을 계속 미워한다면, 그분의 인격과 사명에 드리운 모든 구름은 속히 걷힐 것이었다.

원주석

36절 카드 ↗

36. These things spake Jesus, and departed, and did hide himself from them —He who spake as never man spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himself" from His auditors! What then must they have been? He retired, probably to Bethany. (The parallels are: Matthew 21:17 ; Luke 21:37 ). return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

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bible-text/jhn-12-36

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**예수께서 이 말씀을 하시고는 떠나가 그들에게서 몸을 숨기셨다** — 도저히 더 이상 훌륭하게 말씀하실 수 없었던 분이, 그토록 존엄하고 사랑 가득한 말씀을 하신 직후에 청중에게서 "몸을 숨기셔야" 했다! 그들이 어떤 사람들이었는지를 알 만하다. 그분은 아마 베다니로 물러가셨을 것이다.

원주석

37절 카드 ↗

37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles —The word used suggests their nature as well as number. return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/jhn-12-37

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37-41절. 이 복음서 기자만이 자신이 묘사하는 장면에 자신의 성찰을 기록하는 방식을 취한다. 그는 이 지점에서 주님의 공개 사역이 사실상 마감되었음을 보면서, 이미 심판을 받은 백성 대다수에게 그 사역이 얼마나 열매 없었는지를 감동적으로 돌아본다. **그토록 많은 표적을 행하셨으나** — 여기 사용된 단어는 그 수만큼이나 그 성격도 암시한다.

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38절 카드 ↗

38. That the saying of Esaias . . . might be fulfilled —This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them. return to ' Top of Page ' <a name="verse-39" class="com-number"

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bible-text/jhn-12-38

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**이사야가 한 말씀을 이루려는 것이었다** — 이 불신앙이 하나님의 목적을 조금도 무효화하지 않았으며, 오히려 그것을 성취하고 있었다.

원주석

39절 카드 ↗

39-40. Therefore they could not believe, because Esaias said again, He hath blinded their eyes, that they should not see, &c.—That this expresses a positive divine act, by which those who wilfully close their eyes and harden their hearts against the truth are judicially shut up in their unbelief and impenitence, is admitted by all candid critics [as OLSHAUSEN], though many of them think it necessary to contend that this is in no way inconsistent with the liberty of the human will, which of course it is not. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

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bible-text/jhn-12-39

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39-40절. **그들이 믿을 수 없었던 까닭을 이사야가 또 이렇게 말하였다, 그분이 그들의 눈을 멀게 하시고 그들의 마음을 완고하게 하셨으니** — 진실을 거역하여 눈을 감고 마음을 굳힌 사람들이 사법적으로 불신앙과 회개 없음에 갇히게 된다는 적극적인 신성한 행위를 이것이 표현한다는 것은 모든 공정한 비평가들이 인정한다[올스하우젠].

원주석

41절 카드 ↗

41. These things said Esaias, when he saw his glory, and spake of him —a key of immense importance to the opening of Isaiah's vision ( :- ), and all similar Old Testament representations. "THE SON is the King Jehovah who rules in the Old Testament and appears to the elect, as in the New Testament THE SPIRIT, the invisible Minister of the Son, is the Director of the Church and the Revealer in the sanctuary of the heart" [OLSHAUSEN]. return to ' Top of Page ' <a name="verse-42" class="com-number"

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bible-text/jhn-12-41

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**이사야가 이렇게 말한 것은 그가 그분의 영광을 보고 그분에 관하여 말한 것이다** — 이사야의 환상(사 6장) 및 이와 유사한 구약의 표현들을 해석하는 데 매우 중요한 열쇠다. "아들은 구약에서 통치하시고 택하신 자들에게 나타나시는 왕 여호와이시며, 신약에서는 성령이 아들의 보이지 않는 사역자로서 교회의 인도자이시고 마음의 성전 안에서 계시하시는 분이시다"[올스하우젠].

원주석

42절 카드 ↗

42, 43. among the chief rulers also —rather, "even of the rulers"; such as Nicodemus and Joseph. because of the Pharisees —that is, the leaders of the sects; for they were of it themselves. put out of the synagogue —See John 9:22 ; John 9:34 . return to ' Top of Page ' <a name="verse-43" class="com-number"

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bible-text/jhn-12-42

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42-43절. **관리들 가운데서도 많은 사람이 예수를 믿었으나** — 니고데모나 아리마대 요셉 같은 분들이다. **바리새 사람들 때문에** — 그 파의 지도자들로서, 그들 자신도 그 파에 속했다. **회당에서 쫓겨나지 않으려는 것이었다** — 요 9:22, 34 참고.

원주석

43절 카드 ↗

43. they loved the praise of men more than the praise of God —"a severe remark, considering that several at least of these persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and with which He continues to regard similar conduct" [WEBSTER and WILKINSON]. return to ' Top of Page ' <a name="verse-44" class="com-number"

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bible-text/jhn-12-43

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**그들이 하나님의 영광보다 사람의 영광을 더 사랑했기 때문이다** — "이 사람들 중 적어도 몇몇이 나중에 그리스도를 담대하게 고백한 점을 고려하면 날카로운 지적이다. 이것은 하나님께서 당시 그들의 행동을 어떻게 보셨는지, 그리고 오늘날에도 유사한 행동을 어떻게 보시는지를 보여 준다"[웹스터와 윌킨슨].

원주석

44절 카드 ↗

44-50. Jesus cried —in a loud tone, and with peculiar solemnity. (Compare :- ). and said, He that believeth on me, &c.—This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony. return to ' Top of Page ' John Jhn 11 John Jhn John Jhn 13 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 John 12". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ john-12.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/jhn-12-44

Source

44-50절. **예수께서 외쳐 말씀하셨다** — 크고 특별히 엄숙한 목소리로. 이 말씀들은 이전에 자연스러운 자리를 찾지 못한 중요한 선언들의 보충 기록으로 보이며, 그분의 전체 증언의 요약과 마무리로 여기에 소개된 것 같다.

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