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주석[JFB] — 요한복음 13장 · 발을 씻기심

요약
JFB 주석 · 섹션 35개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. when Jesus knew that his hour was come that he should depart out of this world unto the Father —On these beautiful euphemisms, see on :- ; :- . having loved his own which were in the world, he loved them unto the end —The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" ( :- ), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-1

Source

**예수께서는 이 세상을 떠나 아버지께로 가실 자기 때가 이른 것을 아시고 … 끝까지 사랑하셨다** — 이 아름다운 완곡 표현들에 대해서는 본문 앞부분을 참고하라. 이 말씀의 뜻은, 자신의 마지막 고난의 끝자락에서 주님은 그분이 아버지께로 "이 세상을 떠나신" 뒤에도 "세상에" 홀로 남겨져 싸워야 할 "자기 사람들"을 전혀 잊지 않으셨다는 것이다. 오히려 그들을 위한 염려 속에서 자기 자신은 거의 생각지 않으신 것 같다. "이것이 사랑이니라." 인간적 기준으로 보면 가장 기대하기 어려울 때 가장 감동적으로 나타나는 사랑이다.

원주석

2절 카드 ↗

2. supper being ended —rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from :- . the devil having now —or, "already." put into the heart of Judas . . . to betray him —referring to the agreement he had already made with the chief priests ( :- ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-2

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**저녁 식사 중이었다** — 더 정확히는 "준비되어 있었다", "차려지고 있었다", 혹은 "진행 중이었다". 식사가 끝나지 않았음은 뒤의 본문에서 분명하다. **마귀는 이미 … 유다의 마음속에** — 이미 대제사장들과 합의한 내용을 가리킨다.

원주석

3절 카드 ↗

3. Jesus knowing that the Father had given all things into his hands, &c.—This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-3

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**예수께서는 아버지께서 모든 것을 자기 손에 맡기신 것과 … 아시고** — 이 구절은 매우 숭고하며, 이어지는 내용의 서문으로서 익숙하지 않다면 표현할 수 없는 놀라움으로 가득 채울 것이다. 그분의 영 안에는 아버지와의 관계, 그분에게서 받은 사명, 그리고 아버지께로 돌아가심에 대한 맑고 흔들림 없는 인식이 가득했다.

원주석

4절 카드 ↗

4, 5. He riseth from supper, and laid aside his garments —outer garments which would have impeded the operation of washing. and took a towel and girded himself —assuming a servant's dress. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-4

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4-5절. **겉옷을 벗어 놓으시고** — 씻는 일을 방해할 겉옷을 벗으셨다. **수건을 가져다가 허리에 두르셨다** — 종의 복장을 갖추셨다.

원주석

5절 카드 ↗

5. began to wash —proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-5

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**씻기 시작하셨다** — 씻기를 진행하셨다. 유다의 발도 다른 제자들과 마찬가지로 씻기셨음은 의심의 여지가 없다.

원주석

6절 카드 ↗

6-11. Peter saith . . . Lord, dost thou wash my feet? —Our language cannot bring out the intensely vivid contrast between the " Thou " and the " my, " which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-6

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6-11절. **베드로가 말했다, 주님, 주님이 제 발을 씻기시렵니까?** — "당신"과 "제"를 나란히 놓아 이 극적인 대조를 드러내는 원문의 생생함을 우리말로 다 표현하기는 어렵다. 이 질문의 모든 단어가 강조적이다. 이 질문 자체에는 도저히 이해할 수 없는 겸손에 대한 깊고도 아름다운 놀라움만이 담겨 있었다. 따라서 베드로의 마음이 이미 이것을 허락할 수 없다는 반응을 일으켰음이 분명함에도, 예수께서는 아직 책망하지 않으시고 조금만 기다리면 모두 이해하게 될 것이라고만 하셨다.

원주석

7절 카드 ↗

7. Jesus answered and said . . . What I do thou knowest not now —that is, Such condescension does need explanation; it is fitted to astonish. but thou shall know hereafter —afterwards, meaning presently; though viewed as a general maxim, applicable to all dark sayings in God's Word, and dark doings in God's providence, these words are full of consolation. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-7

Source

**내가 지금 하는 일을 너는 알지 못하지만, 나중에는 깨닫게 될 것이다** — 즉, 이러한 겸손은 설명이 필요하며 놀라게 할 만하다. 그러나 뒤에 곧 알게 될 것이다. 이 말씀은 일반적인 격언으로서 하나님 말씀의 모든 어두운 말씀과 하나님 섭리의 어두운 행사에 적용될 때 큰 위로가 된다.

원주석

8절 카드 ↗

8. Peter saith unto him, Thou shalt never wash, &c.—more emphatically, "Never shalt Thou wash my feet": that is, "That is an incongruity to which I can never submit." How like the man! If I wash thee not, thou hast no part with me —What Peter could not submit to was, that the Master should serve His servant. But the whole saving work of Christ was one continued series of such services, ending with and consummated by the most self-sacrificing and transcendent of all services: THE SON OF MAN CAME not to be ministered unto, but TO MINISTER, AND TO GIVE HIS LIFE A RANSOM FOR MANY. (See on :- ). If Peter then could not submit to let his Master go down so low as to wash his feet, how should he suffer himself to be served by Him at all? This is couched under the one pregnant word "wash," which though applicable to the lower operation which Peter resisted, is the familiar scriptural symbol of that higher cleansing, which Peter little thought he was at the same time virtually putting from him. It is not humility to refuse what the Lord deigns to do for us, or to deny what He has done, but it is self-willed presumption— not rare, however, in those inner circles of lofty religious profession and traditional spirituality, which are found wherever Christian truth has enjoyed long and undisturbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-8

Source

**네가 나를 씻기지 않으면, 너는 나와 아무 상관이 없게 된다** — 베드로가 허락할 수 없었던 것은 주님이 종으로서 그를 섬기는 것이었다. 그러나 그리스도의 모든 구원 사역은 이런 섬김의 연속이었고, 가장 자기희생적인 최고의 섬김으로 완성되었다. 그렇다면 베드로가 주님이 발 씻기는 것조차 허락할 수 없다면, 어떻게 주님의 섬김을 전반적으로 받을 수 있겠는가? "씻어"라는 단어 하나에 이 깊은 의미가 담겨 있다. 겸손은 주님이 우리를 위해 하시려는 것을 거부하거나, 그분이 행하신 것을 부인하는 것이 아니다. 그것은 자기 의지적인 오만이다.

원주석

9절 카드 ↗

9. Lord, not my feet only, but also my hands and my head —that is, "To be severed from Thee, Lord, is death to me: If that be the meaning of my speech, I tread upon it; and if to be washed of Thee have such significance, then not my feet only, but hands, head, and all, be washed!" This artless expression of clinging, life-and-death attachment to Jesus, and felt dependence upon Him for his whole spiritual well-being, compared with the similar saying in John 6:68 ; John 6:69 (see on John 6:69- : ), furnishes such evidence of historic verity such as no thoroughly honest mind can resist. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-9

Source

**주님, 제 발뿐 아니라 손과 머리까지도 씻겨 주십시오!** — 즉, "당신으로부터 분리되는 것은 제게 죽음입니다. 만약 그것이 제 말의 의미라면 그 말을 거두겠습니다. 그리고 씻음을 받는 것이 그런 의미라면, 발뿐 아니라 손과 머리까지 다 씻겨 주십시오!" 요 6:68-69에서와 유사한 이 진심어린 애착과 영적 의존의 표현은 정직한 마음이 거부할 수 없는 역사적 진실성의 증거다.

원주석

10절 카드 ↗

10. He that is washed —in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath. needeth not —to be so washed any more. save to wash his feet —needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet ). but is clean every whit —as a whole. This sentence is singularly instructive. Of the two cleansings, the one points to that which takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life ( Revelation 1:5 ; 1 Corinthians 6:11 ) —or, in the language of theology, Justification and Regeneration. This cleansing is effected once for all, and is never repeated. The other cleansing, described as that of "the feet," is such as one walking from a bath quite cleansed still needs, in consequence of his contact with the earth. (Compare Exodus 30:18 ; Exodus 30:19 ). It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, "Our Father which art in heaven . . . forgive us our debts " ( Matthew 6:9 ; Matthew 6:12 ); and, when burdened with the sense of manifold shortcomings—as what tender spirit of a Christian is not?—is it not a relief to be permitted thus to wash our feet after a day's contact with the earth? This is not to call in question the completeness of our past justification. Our Lord, while graciously insisting on washing Peter's feet, refuses to extend the cleansing farther, that the symbolical instruction intended to be conveyed might not be marred. and ye are clean —in the first and whole sense. but not all —important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards—as many represent it— never experienced that cleansing at all which made the others what they were. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-10

Source

**이미 목욕한 사람은 발만 씻으면 … 깨끗하다** — 이 말씀은 매우 교훈적이다. 두 가지 정결케 함 중 하나는 기독교 생활의 시작에 일어나는 것으로, 죄인 상태에서의 완전한 사면과 더러운 생활에서의 완전한 해방(계 1:5; 고전 6:11)을 포함한다. 이는 신학 용어로 의롭다 하심과 거듭남이다. 이 정결케 함은 단 한 번 일어나며 반복되지 않는다. "발"을 씻는 두 번째 정결케 함은, 목욕 후 완전히 깨끗한 사람이 땅을 걸으면서 여전히 필요한 것과 같다. 이것은 우리가 "하늘에 계신 우리 아버지 … 우리 죄를 사하여 주소서"(마 6:9, 12)라는 양자의 영으로 구할 일상적 정결케 함이다.

원주석

11절 카드 ↗

6-11. Peter saith . . . Lord, dost thou wash my feet? —Our language cannot bring out the intensely vivid contrast between the " Thou " and the " my, " which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-11

Source

6-11절. 이 절에 대한 주석은 6절을 보라. 예수께서는 자신을 팔 사람을 알고 계셨으므로 "너희가 다 깨끗한 것은 아니다"라고 말씀하셨다.

원주석

12절 카드 ↗

12-15. Know ye what I have done? —that is, its intent. The question, however, was put merely to summon their attention to His own answer. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-12

Source

12-15절. **내가 너희에게 한 일을 너희가 아느냐?** — 즉, 그 의도를. 그 질문은 다만 그들의 주의를 자신의 대답으로 집중시키려는 것이었다.

원주석

13절 카드 ↗

13. Ye call me Master —Teacher. and Lord — learning of Him in the one capacity, obeying Him in the other. and ye say well, for so I am —The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last? return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-13

Source

**너희가 나를 '선생님' 또 '주님'이라 부르는데, 그 말이 옳다** — 한쪽에서는 그분께 배우고, 다른 쪽에서는 그분께 순종하는 것이다. **내가 정말 그러하기 때문이다** — 수건으로 섬기던 자리에서 일어나신 직후에 이 주장을 하시는 의식적인 위엄이 놀랍다. 그러나 이 전체 역사가 처음부터 끝까지 놀라운 대조의 연속이 아니던가.

원주석

14절 카드 ↗

14. If I then —the Lord. have washed your feet —the servants'. ye —but fellow servants. ought to wash one another's feet —not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-14

Source

**주인인 내가 … 발을 씻겼으니, 너희도 서로 발을 씻겨 주어야 한다** — 교황들과 황제들이 희화화한 문자적 세족식이 아니라, 서로를 향한 진정으로 겸손한 실제 섬김을 뜻한다.

원주석

15절 카드 ↗

12-15. Know ye what I have done? —that is, its intent. The question, however, was put merely to summon their attention to His own answer. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-15

Source

12-15절을 보라. 이 절에 대한 주석은 12절을 보라.

원주석

16절 카드 ↗

16, 17. The servant is not greater than his lord, &c.—an oft-repeated saying ( :- , &c.). If ye know these things, happy are ye if ye do them —a hint that even among real Christians the doing of such things would come lamentably short of the knowing. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-16

Source

16-17절. **종이 주인보다 높지 않다** — 자주 반복되는 말씀이다. **너희가 이것을 알고 그대로 행하면 복이 있다** — 이것을 아는 것이 행하는 것에 얼마나 미치지 못하는지를 암시한다.

원주석

18절 카드 ↗

18, 19. I speak not of you all —the "happy are ye," of :- , being on no supposition applicable to Judas. I know whom I have chosen —in the higher sense. But that the scripture may be fulfilled —that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny. He that eateth bread with me —"did eat of my bread " ( :- ), as one of My family; admitted to the nearest familiarity of discipleship and of social life. hath lifted up his heel against me —turned upon Me, adding insult to injury. (Compare Hebrews 10:29 ). In the Psalm the immediate reference is to Ahithophel's treachery against David ( 2 Samuel 17:1-23 ), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (STIER, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-18

Source

18-19절. **내가 너희 모두를 두고 하는 말은 아니다** — 유다에게는 "복이 있다"는 말씀이 어떤 가정에서도 해당되지 않는다. **내가 택한 사람들을 안다** — 더 깊은 의미에서. **'내 빵을 먹는 자가 내게 발꿈치를 들었다'는 성경 말씀이 이루어지게 하려는 것이다** — 내 가족처럼 받아들여진 자, 가장 가까운 교제와 사회생활에 받아들여진 자가 상처에 모욕을 더했다. 이 시편의 직접적 문맥은 다윗을 배반한 아히도벨이다(삼하 17장). "여기서 빵을 먹는다는 것은 성례전적 만찬에 참여한다는 두려운 의미를 갖게 된다. 이 의미는 교회의 빵을 먹는 모든 불합당한 성찬 수령자와 그리스도를 배반하는 모든 자에게 영원히 적용되어야 한다"[슈티어].

원주석

19절 카드 ↗

19. I tell you before . . . that when it comes to pass, ye may believe —and it came to pass when they deeply needed such confirmation. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-13-19

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**일이 일어나기 전에 미리 너희에게 말해 두니** — 그 일이 일어났을 때, 제자들이 큰 확인이 필요했을 순간에 왔다.

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20절 카드 ↗

20. He that receiveth whomsoever I send, receiveth me, &c.—(See on :- ). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine. :- . THE TRAITOR INDICATED—HE LEAVES THE SUPPER ROOM. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/jhn-13-20

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**내가 보내는 사람을 영접하는 자는 나를 영접하는 것이다** — 유다에 의해 그분께 가해진 치욕과, 그들 자신을 기다리는 유사한 대우에도 불구하고, 그들의 직분 자체가, 곧 그분의 직분과 마찬가지로 신성한 것임을 확신하도록 격려하시기 위한 것 같다.

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21절 카드 ↗

21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me —The announcement of :- seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"—visible emotion, no doubt—before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject! return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/jhn-13-21

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**예수께서 … 마음이 괴로우셔서 … 너희 중 하나가 나를 팔 것이다** — 이전의 암시는 전체가 다 이해될 만큼 명확하지 않았던 것 같다. 그래서 오해의 여지없이 말씀하실 것이다. 그러나 이것이 그분께 얼마나 값비싼 일이었는지는, 그것을 말씀하기 전에 그분의 영을 덮친 "마음의 괴로움"에서 드러난다. 열두 제자와의 사회적 교제에서 그분의 상처받기 쉬운 섬세함이 얼마나 세련된가. 그분은 그들에게 이 주제를 꺼내는 것조차 힘겨워하셨다.

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22절 카드 ↗

22. the disciples looked one on another, doubting of whom he spake —Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" ( :- ). (2) "They began to inquire among themselves which of them it was that should do this thing" ( :- ). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" ( :- ). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" ( Matthew 26:24 ). (5) "Judas," last of all, "answered and said, Lord, is it I? " evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was—"Thou hast said" ( Matthew 26:24- : ), or possibly by little more than a sign; for from Matthew 26:24- : it is evident that till the moment when he went out, he was not openly discovered. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/jhn-13-22

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**제자들은 … 누구를 두고 하는 말인지 몰라 서로 쳐다보았다** — 다른 복음서들에 더욱 흥미로운 세부 내용이 있다. (1) "그들은 매우 슬퍼하였다"(마 26:22). (2) "그들이 서로 누가 이런 일을 할 자인가 하고 묻기 시작하였다"(눅 22:23). (3) "그들이 각각 한 사람씩 '나는 아니지요?' 하고 여쭈기 시작하였다"(막 14:19). 관대하고 순수한 마음들! 그들은 그런 생각을 혐오했다. 그러나 그것을 다른 사람에게 돌리는 대신 각자가 자신을 의심하며 자신이 그 비참한 사람일 수 있는지 알고 싶어 했다. 결국 유다도 마지막에 "나는 아니지요?"라고 말했는데, 이는 모두가 그런 질문을 하는데 자기만 침묵하면 의심을 사게 될 것을 느꼈기 때문이다.

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23절 카드 ↗

23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved —Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table. Peter . . . beckoned to him to ask who it should be of whom he spake —reclining probably at the corresponding place on the other side of Jesus. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/jhn-13-23

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23-26절. **예수께서 사랑하시는 제자 한 사람이 식탁에서 예수님 품에 기대어 있었다** — 이렇게 모범적으로 기록자 자신을 지칭한다. **시몬 베드로가 그에게 눈짓하며** — 아마도 식탁 반대편에 기대어 있었을 것이다.

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25절 카드 ↗

25. He then lying —rather leaning over on Jesus' bosom. saith — in a whisper, "Lord, who is it?" return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/jhn-13-25

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**그 제자가 … 예수님 가슴에 기대어** — 더 정확히는 예수님 가슴 쪽으로 몸을 기울여. **주님, 그가 누구입니까?** — 속삭임으로.

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26절 카드 ↗

26. Jesus answered — also inaudibly, the answer being communicated to Peter perhaps from behind. He . . . to whom I shall give a sop when I have dipped it —a piece of the bread soaked in the wine or the sauce of the dish; one of the ancient ways of testifying peculiar regard; compare :- , " he that eateth bread with Me. " And when he had dipped . . . he gave it to Judas, &c.—Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love! return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/jhn-13-26

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**내가 이 빵 한 조각을 적셔서 주는 사람이 바로 그다** — 빵 조각을 포도주나 음식 소스에 적신 것. 특별한 호의를 표하는 옛 방식 중 하나였다. 그리고 그분이 적셔서 … 유다에게 주셨다. 이렇게 배신의 표시는 구주의 상처받은 사랑의 감동적인, 그리고 마지막 표현이었다!

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27절 카드 ↗

27-30. after the sop Satan entered into him —Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed—and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" ( Psalms 41:9 ) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made—and how affectingly! But already "Satan has entered into him, " and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on Psalms 41:9- : ). Then said Jesus unto him, That thou doest, do quickly —that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it! return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/jhn-13-27

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27-30절. **유다가 그 빵 조각을 받자 사탄이 그에게 들어갔다** — 유다가 최고조에 이른 연속적인 단계들이 매우 엄숙하게 암시된다. 마귀가 이미 그의 마음에 주를 팔 생각을 넣었다. 그러나 그가 그 암시를 실행에 옮기기까지 어떤 투쟁이 있었을지 누가 알겠는가? 예수께서 그의 발을 씻기시려 몸을 낮추셨을 때도 마지막 투쟁이 절정에 달했을 수 있다. 그러나 이미 "사탄이 그에게 들어갔고", 포도주에 적신 빵 조각의 행위가 그를 되돌렸을 수도 있지만, 그는 속으로 말했다: "주사위는 던져졌다. 이제 끝까지 가야 한다." **그러므로 예수께서 그에게 말씀하셨다, 네가 하려는 일을 어서 하여라** — 즉, 왜 여기서 지체하는가? 네 현존은 억제이며 네 일은 멈춰 있다. 네게는 불의의 삯이 있으니 가서 그 값을 하라!

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28절 카드 ↗

28, 29. no man . . . knew for what intent he spake this unto him . . . some thought . . . Jesus . . . said . . . But what we need . . . or, . . . give . . . to the poor —a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/jhn-13-28

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28-29절. **아무도 … 왜 그에게 이런 말씀을 하셨는지 알지 못했다** — 예수께서 그 비밀을 얼마나 조심스럽게 지키셨는지, 그리고 유다가 최후까지 얼마나 위선을 유지했는지를 보여 주는 매우 중요한 진술이다.

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30절 카드 ↗

30. He then, having received the sop, went immediately out —severing himself for ever from that holy society with which he never had any spiritual sympathy. and it was night —but far blacker night in the soul of Judas than in the sky over his head. :- . DISCOURSE AFTER THE TRAITOR'S DEPARTURE—PETER'S SELF-CONFIDENCE—HIS FALL PREDICTED. return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/jhn-13-30

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**유다는 그 빵 조각을 받고 곧바로 나갔다** — 처음부터 영적 공감이 전혀 없었던 그 거룩한 공동체에서 스스로를 영원히 분리시키며. **때는 밤이었다** — 그러나 유다의 영혼 속은 머리 위 하늘보다 훨씬 더 깊은 밤이었다.

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31절 카드 ↗

31. when he was gone out, Jesus said, Now is the Son of man glorified —These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work—the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on :- ). God is glorified in him —the glory of Each reaching its zenith in the Death of the Cross! return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/jhn-13-31

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**이제 인자가 영광을 받았다** — 이 놀라운 말씀들은 배반자가 나간 순간까지 주님이 어떤 고통스러운 자제 아래 말씀하셨는지를 분명히 암시한다. 유다가 있는 동안은 "너희가 다 깨끗한 것은 아니다", "내가 너희 모두를 두고 하는 말은 아니다" 등의 구절들이 반복되었다. "이제" 그 자제가 풀리고, 이제 둑이 터진 것처럼 생수의 흐름이 터져 나왔다. 주님은 유다에 대한 반성이나, 더욱 놀랍게도, 다가오는 고난에 대한 언급도 없이 — 다만 그 영광의 시간이 도달했다는 선언으로 침묵을 깬다. 그분은 다섯 개의 짧은 문장에서 "영광스럽게 하다"는 말을 다섯 번 반복하신다. **하나님께서도 그 안에서 영광을 받으셨다** — 십자가의 죽음에서 각자의 영광이 정점에 달했다!

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32절 카드 ↗

32. If God be glorified in him, God shall also —in return and reward of this highest of all services ever rendered to Him, or capable of being rendered. glorify him in himself, and . . . straightway glorify him —referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation. return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/jhn-13-32

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**하나님께서도 친히 그를 영광스럽게 하실 것이며, 곧 그를 영광스럽게 하실 것이다** — 이제 그리스도의 부활과 승귀를 가리키며, 하나님 아버지께서 행하신 이 최고의 섬김에 대한 보상과 상급을 말씀하신다.

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33절 카드 ↗

33-35. Little children —From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul ( Galatians 4:19 ), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle. Ye shall seek me —feel the want of Me. as I said to the Jews — ( John 7:34 ; John 8:21 ). But oh in what a different sense! return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/jhn-13-33

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33-35절. **어린 자녀들아** — 자신의 영광의 높이에서 "작은 자녀들"에게 달콤한 연민으로 내려오신다. 이 애정 어린 호칭은 복음서에서는 다른 곳에 없고, 바울도 단 한 번 사용했으며(갈 4:19), 사랑받는 제자 자신이 첫째 서신에서 무려 일곱 번 사용한다. **너희가 나를 찾을 것이다** — 나를 그리워하게 될 것이다. **내가 유대 사람들에게 말한 것처럼** — (요 7:34; 8:21). 그러나 오, 얼마나 다른 의미에서인가!

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34절 카드 ↗

34. a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another —This was the new feature of it. Christ's love to His people in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is "the old commandment" ( :- , and see on :- ), but that law in a new and peculiar form. Hence it is said to be both new and old ( 1 John 2:7 ; 1 John 2:8 ). return to ' Top of Page ' <a name="verse-35" class="com-number"

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bible-text/jhn-13-34

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**새 계명을 준다, 서로 사랑하여라; 내가 너희를 사랑한 것처럼** — 이것이 그 새로움이었다. 생명을 대속물로 내어주신 그리스도의 사람들에 대한 사랑은 전혀 새로운 것이었고, 따라서 그들이 서로에게 지켜야 할 모범과 기준으로서 새로운 것이었다. 그러나 이것은 "옛 계명"인 위대한 도덕적 율법을 넘어서는 것이 아니라, 그 율법이 새롭고 특별한 형태를 취한 것이다.

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35절 카드 ↗

35. By this shall all men know that ye are my disciples —the disciples of Him who laid down His life for those He loved. if ye have love one to another —for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is even within this circle! return to ' Top of Page ' <a name="verse-36" class="com-number"

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bible-text/jhn-13-35

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**너희가 서로 사랑하면, 이로써 모든 사람이 너희가 내 제자인 줄을 알게 될 것이다** — 자기 사람들을 위해 생명을 내어주신 분의 제자들임을. 그러나 이 서클 밖의 사람들은 이런 사랑을 전혀 모른다는 것을 잘 안다.

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36절 카드 ↗

36-38. Peter said —seeing plainly in these directions how to behave themselves, that He was indeed going from them. Lord, whither guest thou? —having hardly a glimmer of the real truth. Jesus answered, . . . thou canst not follow me now, but thou shalt follow me afterwards —How different from what He said to the Jews: "Whither I go ye cannot come " ( John 8:21 ). return to ' Top of Page ' <a name="verse-37" class="com-number"

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bible-text/jhn-13-36

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36-38절. **베드로가 말했다 … 주님, 어디로 가십니까?** — 실제 진실을 희미하게만 알아채면서. **너는 지금은 나를 따라올 수 없다, 그러나 나중에는 따라오게 될 것이다** — 유대인들에게 하신 "내가 가는 곳에 너희는 올 수 없다"(요 8:21)고 하신 것과 얼마나 다른가!

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37절 카드 ↗

37. why not . . . now? I will lay down my life for thy sake —He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered, return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/jhn-13-37

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**왜 지금은 따라갈 수 없습니까? 저는 주님을 위해 제 목숨이라도 버리겠습니다** — 그는 이제 그리스도가 죽음을 가리키셨다는 것을 알아챈 것 같다. 그러나 그곳까지 따라가는 것에 주저하지 않는다.

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38절 카드 ↗

38. Wilt thou lay down thy life for my sake? —In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retraced the painful particulars. Verily . . . The cock, &c.—See on :- . return to ' Top of Page ' John Jhn 12 John Jhn John Jhn 14 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 13". 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Pericope (part_of)

절 (explains)

bible-text/jhn-13-38

Source

**네가 나를 위해 목숨을 버리겠느냐?** — 베드로 자신의 말을 되풀이하시는 이 말씀에는 깊지만 애정 어린 아이러니가 담겨 있다. 베드로는 회복 후 이 고통스러운 세부 내용들을 돌이키며 오랫동안 그것을 느꼈을 것이다. **닭이 울기 전에 네가 나를 세 번 모른다고 할 것이다** — 자세한 내용은 해당 본문을 참고하라.

원주석

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