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주석[JFB] — 요한복음 3장 · 니고데모와의 대화

요약
JFB 주석 · 섹션 32개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1, 2. Nicodemus —In this member of the Sanhedrim sincerity and timidity are seen struggling together. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-1

Source

니고데모라는 바리새파 사람이 있었는데, 그는 유대 사람의 지도자였다.

원주석

2절 카드 ↗

2. came to Jesus by night —One of those superficial "believers" mentioned in John 2:23 ; John 2:24 , yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see John 19:38 ; John 19:39 ; John 12:42 ); he avows his conviction that He was come from God — an expression never applied to a merely human messenger, and probably meaning more here—but only as "a teacher, " and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-2

Source

"밤에 예수께 왔다"—2:23-24에서 언급된 피상적인 "믿는 자들" 가운데 하나였다. 그러나 내면적으로 더 깊은 만족을 갈구하며 니고데모는 밤에 예수께 찾아온다(요 19:38-39; 12:42 참조). 그는 그분이 하나님께로부터 오셨다는 확신을 고백하지만—이것은 단순한 인간 사자에게는 결코 사용되지 않는 표현이며, 여기서는 아마도 더 많은 것을 의미한다—오직 "선생"으로만 표현하며, 이적들에서는 단지 "하나님이 그와 함께하신다"는 증거만 본다. 이처럼 자신의 확신을 억누를 수 없으면서도 너무 멀리 나아갈까 두려워한다.

원주석

3절 카드 ↗

3. Except, c.—This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him but with persons in his mixed state of mind—to which Jesus was no stranger ( John 2:25 ) —such methods speed better than more honeyed words and gradual approaches. a man —not a Jew merely; the necessity is a universal one. be born again —or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution. cannot see —can have no part in (just as one is said to "see life," "see death," c.). the kingdom of God —whether in its beginnings here ( Luke 16:16 ), or its consummation hereafter ( Matthew 25:34 Ephesians 5:5 ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-3

Source

"다시 태어나지 않으면"—이 단도직입적이고 간결한 대답은 분명 그 사람의 종교 전체 구조물을 흔들어 더 깊고 영속하는 기초를 놓기 위한 것이었다. 니고데모는 아마도 멀리 왔다고 생각하며 자신의 솔직함에 칭찬을 받을 것으로 기대했을 것이다. 그러나 그는 자신이 해결할 능력이 없는 문제를 제기했다는 말을 듣고, 그 문제에 접근하기 전에 그의 영적 시각이 내면의 근본적 혁명을 통해 바로잡혀야 한다는 말을 사실상 듣게 된다. 그 사람이 덜 진지했다면 이것이 분명 그를 물리쳤겠지만, 그와 같은 혼합된 마음 상태—예수는 잘 아셨던(요 2:25)—에 있는 사람들에게는 더 감미로운 말이나 점진적인 접근보다 이런 방법이 더 잘 통한다. "사람은"—유대인만이 아니라. 그 필요는 보편적이다. "다시 태어나야 한다"—말하자면, 하나님과의 관계에서 인생을 새롭게 시작해야 한다. 영적 사물과 관련한 사고방식, 감정 방식, 행동 방식이 근본적이고 영구적인 혁명을 겪어야 한다. "볼 수 없다"—참여할 수 없다(마치 누군가가 "삶을 본다", "죽음을 본다"고 하는 것처럼). "하나님 나라"—여기서 그 시작(눅 16:16)이든, 장차 그 완성(마 25:34; 엡 5:5)이든.

원주석

4절 카드 ↗

4. How, c.—The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day but that Jews themselves should need a new birth was to him incomprehensible. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-4

Source

"어떻게"—이방인 개종자의 유대교로의 새로운 탄생 이야기라면 니고데모에게도 충분히 이해할 수 있었을 것이다. 당시 언어에도 완전히 부합했으니까. 그러나 유대인들 자신도 새로운 탄생이 필요하다는 것은 그에게는 이해할 수 없는 것이었다.

원주석

5절 카드 ↗

5. of water and of the Spirit —A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel ( :- ), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost ( :- ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-5

Source

"물과 성령으로"—니고데모에게 충격이었던 "새 탄생"에 대한 두 겹의 설명. 온갖 다양한 방식과 표현으로 물의 상징적 사용에 익숙한 유대 교직자에게, 이 언어는 의도하는 것이 성령의 역사로 이루어지는 철저한 영적 정화 외에 다른 것이 아님을 보여 주기에 적합했다. 실제로 에스겔의 영광스러운 복음적 예언(겔 36:25-27)에서 물의 요소와 성령의 역사가 함께 제시되는데, 당시의 지배적인 형식주의 속에 영적인 것들이 거의 사라지지 않았다면 니고데모는 이를 상기했을 것이다. 이미 메시아를 기다리는 유대인들의 세례 즉 세례 요한의 세례에서, 그리고 그 이전 이방인 개종자의 세례에서, 물의 상징이 시작 예식에 구현되어 있었다. 그리스도인의 교회에서는 곧 "하나님 나라"로의 위대한 가시적 입구가 될 것이었다. 그 실재는 오로지 성령의 사역이다.

원주석

6절 카드 ↗

6-8. That which is born, c.—A great universal proposition "That which is begotten carries within itself the nature of that which begat it" [OLSHAUSEN]. flesh —Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall ( Romans 8:1-9 ). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before ( Job 14:4 ; Psalms 51:5 ). is spirit —"partakes of and possesses His spiritual nature." return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-6

Source

"육으로 태어난 것은 육이고, 성령으로 태어난 것은 영이다."

원주석

7절 카드 ↗

7. Marvel not, c.—If a spiritual nature only can see and enter the kingdom of God if all we bring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Ghost, no wonder a new birth is indispensable. Ye must —" Ye, says Jesus, not we " [BENGEL]. After those universal propositions, about what " a man " must be, to "enter the kingdom of God" ( :- ) —this is remarkable, showing that our Lord meant to hold Himself forth as " separate from sinners. " return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-7

Source

"이상하게 여기지 말아라"—영적 본성만이 하나님 나라를 보고 들어갈 수 있다면, 우리가 세상에 가져오는 모든 것이 영적인 것의 반대라면, 그리고 이 영성이 오로지 성령에서 온다면, 새 탄생이 불가결한 것은 당연하다. "너희가"—예수께서 말씀하신다, "나를 포함하지 않고." 앞에서 "사람이"가 무엇이어야 하는지에 대한 보편적 명제들 뒤에 이 말씀은 주목할 만하다. 주께서 자신을 "죄인들과 분리된 분"으로 내세우고자 하셨음을 보여 준다.

원주석

8절 카드 ↗

8. The wind, c.— Breath and spirit (one word both in Hebrew and Greek ) are constantly brought together in Scripture as analogous ( Job 27:3 Job 33:4 ; Ezekiel 37:9-14 ). canst not tell, c.—The laws which govern the motion of the winds are even yet but partially discovered but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-8

Source

"바람"—히브리어와 헬라어 모두에서 호흡과 영(한 단어)이 성경에서 유사한 것으로 항상 함께 제시된다(욥 27:3; 33:4; 겔 37:9-14). "어디서 와서 어디로 가는지 알지 못한다"—바람의 운동을 지배하는 법칙은 지금도 부분적으로만 발견되어 있다. 여기서 언급된 부드러운 미풍의 솟아오름, 가라앉음, 하루에도 여러 번 방향이 바뀌는 것은 아마도 영원히 우리에게 신비로 남을 것이다. 새 탄생에서 성령의 역사도 그러하다.

원주석

9절 카드 ↗

9, 10. How, &c.—Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [LUTHARDT]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [STIER]. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-9

Source

니고데모가 대답하였다. "어떻게 이런 일이 있을 수 있습니까?"

원주석

10절 카드 ↗

10. master —"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth—as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-10

Source

"선생"—"교사." 이 질문은 재생의 교리가 구약에 충분히 드러나 있어, 니고데모가 그것을 알지 못한 데 대해 책임이 있음을 분명히 암시한다. 그것은 단지 복음 아래에서 경험되어야 할 무언가로서만 구약이 제시하는 것이 아니다—많은 저명한 비평가들이 이를 주장하며 그리스도 이전에는 재생 같은 것이 없었다고 부정하지만. 우리 주님의 명제는 보편적이다. 어떤 타락한 사람도 성령의 재생적 역사 없이는 영적이지 않으며 영적일 수 없다. 또 어떤 이름 아래에 있든지 단순한 기계적 의식에 반대하는 영적 순종의 필요성이 구약 전체에 선포되어 있다.

원주석

11절 카드 ↗

11-13. We speak that we know, and . . . have seen —that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own ( :- ). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know. ", &c. ye receive not, &c.—referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-11

Source

"우리는 우리가 아는 것을 말하고."

원주석

12절 카드 ↗

12. earthly things —such as regeneration, the gate of entrance to the kingdom of God on earth, and which Nicodemus should have understood better, as a truth even of that more earthly economy to which he belonged. heavenly things —the things of the new and more heavenly evangelical economy, only to be fully understood after the effusion of the Spirit from heaven through the exalted Saviour. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-12

Source

"땅의 일"—재생 같은 것들이다. 이것은 하나님 나라로의 입구이며, 니고데모가 속한 더 세속적인 경륜의 진리로서도 더 잘 이해했어야 했다. "하늘의 일"—새롭고 더 하늘적인 복음 경륜의 일들로, 높여진 구주를 통해 하늘에서 쏟아 부어진 성령 이후에야 온전히 이해될 수 있다.

원주석

13절 카드 ↗

13. no man hath ascended, &c.—There is something paradoxical in this language—"No one has gone up but He that came down, even He who is at once both up and down." Doubtless it was intended to startle and constrain His auditor to think that there must be mysterious elements in His Person. The old Socinians, to subvert the doctrine of the pre-existence of Christ, seized upon this passage as teaching that the man Jesus was secretly caught up to heaven to receive His instructions, and then "came down from heaven" to deliver them. But the sense manifestly is this: "The perfect knowledge of God is not obtained by any man's going up from earth to heaven to receive it—no man hath so ascended—but He whose proper habitation, in His essential and eternal nature, is heaven, hath, by taking human flesh, descended as the Son of man to disclose the Father, whom He knows by immediate gaze alike in the flesh as before He assumed it, being essentially and unchangeably 'in the bosom of the Father'" ( John 1:18 ). return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-13

Source

"하늘에 올라간 사람이 없다"—이 언어에는 역설적인 것이 있다. "올라간 사람은 아무도 없되, 내려온 분, 즉 동시에 위에 계시기도 하는 그분이 계신다." 의심할 여지 없이 그것은 청중을 자극하고 그분의 인격 안에는 신비한 요소들이 있음에 틀림없다는 것을 의식하게 하려는 의도였다. 옛 소시니안들은 그리스도의 선재 교리를 뒤엎기 위해 이 구절이 사람 예수가 비밀리에 하늘로 들려 올라가 그의 지시를 받고 그것을 전달하기 위해 "하늘에서 내려왔다"고 가르친다고 주장했다. 그러나 명백한 의미는 이것이다. "하나님에 대한 완전한 지식은 어떤 사람이 땅에서 하늘로 올라가 받는 것이 아니다—그렇게 올라간 사람은 아무도 없다—그러나 그분의 본질적이고 영원한 본성에서 하늘이 적절한 거처이신 그분이, 인간의 육신을 취함으로써, 인자로서 내려오셔서 아버지를 계시하셨다. 그분은 육신 안에서도 육신을 취하기 전과 마찬가지로 '아버지의 품속에' 본질적으로 변함없이 계시면서 직접적인 응시로 아버지를 아신다"(요 1:18).

원주석

14절 카드 ↗

14-16. And as Moses, c.—Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in :- . The crucifixion of Messiah is twice after this veiled under the same lively term—" uplifting, " John 8:28 John 12:32 ; John 12:33 . Here it is still further veiled—though to us who know what it means, rendered vastly more instructive—by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp—lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten—serpents, probably, with skin spotted fiery red [KURTZ]—the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life—Man, too, " in the likeness of sinful flesh " ( Romans 8:3 ), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" ( John 12:32 ). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation—" Look unto me and be ye saved, all the ends of the earth," &c. ( John 12:32- : ). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner—the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant—be it but real faith—brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one—speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare John 12:32- : ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/jhn-3-14

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"모세가 광야에서 뱀을 든 것같이, 인자도 반드시 들려야 한다."

원주석

16절 카드 ↗

16. For God so loved, c.—What proclamation of the Gospel has been so oft on the lips of missionaries and preachers in every age since it was first uttered? What has sent such thrilling sensations through millions of mankind? What has been honored to bring such multitudes to the feet of Christ? What to kindle in the cold and selfish breasts of mortals the fires of self-sacrificing love to mankind, as these words of transparent simplicity, yet overpowering majesty? The picture embraces several distinct compartments: "THE WORLD"—in its widest sense— ready " to perish " the immense "LOVE OF GOD" to that perishing world, measurable only, and conceivable only, by the gift which it drew forth from Him; THE GIFT itself—"He so loved the world that He gave His only begotten Son," or, in the language of Paul, " spared not His own Son" ( Romans 8:32 ), or in that addressed to Abraham when ready to offer Isaac on the altar, " withheld not His Son, His only Son, whom He loved" ( Romans 8:32- : ); the FRUIT of this stupendous gift—not only deliverance from impending " perdition, " but the bestowal of everlasting life; the MODE in which all takes effect—by " believing " on the Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! ( Malachi 4:2 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-16

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"하나님이 세상을 이처럼 사랑하셔서"—선교사들과 설교자들이 이 말씀을 입에 담은 것이 처음 발화된 이래 이토록 자주 반복된 것이 있었는가? 무엇이 수많은 인류에게 그토록 전율을 일으켰는가? 무엇이 그토록 많은 무리를 그리스도의 발 앞으로 이끌었는가? 무엇이 차갑고 이기적인 인간의 가슴에 인류를 위한 자기희생적 사랑의 불꽃을 지폈는가? 이 투명한 단순함 속에서도 압도적 장엄함을 가진 예수의 이 말씀처럼? 이 그림은 몇 가지 뚜렷한 부분들을 포함한다. "세상"—가장 넓은 의미에서—"멸망"하려는 세상. 그 멸망하는 세상을 향한 하나님의 엄청난 "사랑". 그것이 하나님에게서 이끌어 낸 선물로만 측량되고 상상될 수 있다. 그 선물 자체—"그가 세상을 이처럼 사랑하사 독생자를 주셨다." 또는 바울의 언어로 "자기 아들을 아끼지 아니하셨다"(롬 8:32). 이 엄청난 선물의 열매—임박한 "멸망"에서의 구원만이 아니라 영생의 수여. 이 모든 것이 효력을 발하는 방식—아들을 "믿음"으로. 율법 교사 니고데모의 편협한 유대주의가 "날개에 치유를 품고 세상 위에 떠오르는" 이 의의 태양의 빛 속에 얼마나 작아지겠는가!

원주석

17절 카드 ↗

17-21. not to condemn, &c.—A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission ( :- ), it is not the object of His mission, which is purely a saving one. return to ' Top of Page ' <a name="verse-18" class="com-number"

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절 (explains)

bible-text/jhn-3-17

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하나님께서 아들을 세상에 보내신 것은 세상을 심판하시려는 것이 아니라, 그를 통하여 세상을 구원하시려는 것이다.

원주석

18절 카드 ↗

18. is not condemned —Having, immediately on his believing, "passed from death unto life" ( John 5:24 ). condemned already —Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-18

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"심판을 받지 않는다"—믿음의 그 순간에 즉시 "사망에서 생명으로" 넘어갔기 때문이다(요 5:24). "이미 심판을 받았다"—하나님이 그 "심판"을 제거하기 위해 아들을 주신 유일한 구원의 길을 거부하고, 이처럼 고의로 정죄 아래 남아 있는 것이다.

원주석

19절 카드 ↗

19. this is the condemnation, &c.—emphatically so, revealing the condemnation already existing, and sealing up under it those who will not be delivered from it. light is come into the world —in the Person of Him to whom Nicodemus was listening. loved darkness, &c.—This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-19

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"심판은 이것이니"—특히 그러하다. 이미 존재하는 정죄를 드러내며, 구원받기를 원치 않는 자들을 정죄 아래 가두는 것이다. "빛이 세상에 왔다"—니고데모가 대화하는 그분의 인격 안에서. "어둠을 더 사랑했다"—이것은 그리스도를 고의로 거부함으로써만 알 수 있지만, 그것은 두렵게도 그것을 드러낸다.

원주석

20절 카드 ↗

20. reproved —by detection. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-20

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"드러날까"—탐지됨으로써.

원주석

21절 카드 ↗

21. doeth truth —whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile." :- . JESUS IN THE NEIGHBORHOOD OF THE BAPTIST—HIS NOBLE TESTIMONY TO HIS MASTER. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-21

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"진리를 행하는 사람은"—삶의 유일한 목적이 빛을 견딜 수 있는 것이 되고 행하는 것인 사람. 그러므로 그는 빛을 사랑하고 "빛으로 나온다." 그의 됨됨이와 행함이 이처럼 철저히 검증되어, 그 안에 하나님이 역사하시고 하나님이 인정하신 것 외에는 아무것도 없음이 보이도록. 이 사람이 "참 이스라엘 사람이요 그 속에 거짓이 없는" 사람이다.

원주석

22절 카드 ↗

22-24. land of Judea —the rural parts of that province, the foregoing conversation being held in the capital. baptized —in the sense explained in John 4:2 . return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-22

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그 뒤에 예수께서 제자들과 함께 유대 땅으로 가셔서 세례를 베푸셨다.

원주석

23절 카드 ↗

23. Ænon . . . Salim —on the west of Jordan. (Compare John 3:26 ; John 1:28 ). return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-23

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"애논, 살림 근처"—요단강 서쪽에 있다(요 3:26; 1:28 비교).

원주석

24절 카드 ↗

24. John not yet cast into prison —Hence it is plain that our Lord's ministry did not commence with the imprisonment of John, though, but for this, we should have drawn that inference from :- and Mark's ( Mark 1:14 ) express statement. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-24

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"요한이 아직 감옥에 갇히기 전이었다"—따라서 우리 주님의 사역이 요한의 투옥으로 시작되지 않았음이 분명하다. 마태복음 4:12과 마가복음 1:14의 명시적 진술만 보았다면 그렇게 추론했을 것이다.

원주석

25절 카드 ↗

25, 26. between some of —rather, "on the part of." and the Jews —rather (according to the best manuscripts), "and a Jew," about purifying —that is, baptizing, the symbolical meaning of washing with water being put (as in John 2:6 ) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-25

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요한의 제자들과 어떤 유대 사람 사이에 정결 예식에 관한 논쟁이 일어났다.

원주석

26절 카드 ↗

26. Rabbi, &c.—"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-26

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"선생님"—"당신이 그토록 관대하게 요단강 건너편에서 증언하셨던 그분이, 보십시오, 당신의 관대함에 보답이라도 하듯이 모든 백성을 자신에게로 끌어가고 있습니다. 이대로라면 곧 당신에게는 제자가 아무도 없게 될 것입니다." 이에 대한 대답은 인간의 입술에서 나온 것 가운데 가장 고귀하고 감동적인 발언 중 하나다.

원주석

27절 카드 ↗

27-30. A man, c.—"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease this, my joy, therefore is fulfilled." A man can receive, c.—assume nothing, that is, lawfully and with any success that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law ( :- ). return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-27

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"사람은 하늘에서 주시지 않으면 아무것도 받을 수 없다."

원주석

31절 카드 ↗

31-34. He that, c.—Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"—descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-31

Source

"위에서 오시는 이는 모든 것 위에 계신다. 땅에서 난 사람은 땅에 속하여 땅의 일을 말한다. 하늘에서 오시는 이는 모든 것 위에 계신다."

원주석

32절 카드 ↗

32. what he hath seen and heard —(See on John 3:11 and John 3:11- : ). and no man receiveth, &c.—John's disciples had said, " All come to Him" ( John 3:26 ). The Baptist here virtually says, Would it were so, but alas! they are next to " none " [BENGEL]. They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-32

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"그분이 보고 들은 것을 증언하시지만, 아무도 그분의 증언을 받아들이지 않는다"—요한의 제자들은 "모두가 그분에게로 간다"고 말했다(요 3:26). 세례 요한은 여기서 사실상 이렇게 말한다. "그랬으면 좋겠지만, 아, 그들은 "아무도"에 가깝다." 그들은 그 자신을 훨씬 더 기꺼이 받아들이려 했고, 그는 자신이 그리스도가 아니라고 말해야 했다. 그리고 이것이 그를 아프게 하는 것 같다.

원주석

33절 카드 ↗

33. hath set to His seal, &c.—gives glory to God whose words Christ speaks, not as prophets and apostles by a partial communication of the Spirit to them. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-33

Source

"하나님이 참되시다는 것에 인을 쳤다"—그리스도가 말씀하시는 하나님의 말씀에 영광을 돌린다. 선지자들과 사도들처럼 그들에게 부분적으로 성령이 전달됨으로써가 아니라.

원주석

34절 카드 ↗

34. for God giveth not the Spirit by measure —Here, again, the sharpest conceivable line of distinction is drawn between Christ and all human-inspired teachers: "They have the Spirit in a limited degree; but God giveth not [to Him] the Spirit by measure. " It means the entire fulness of divine life and divine power. The present tense " giveth, " very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and reflow of living power is to be understood (Compare :- ) [OLSHAUSEN]. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-34

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"하나님이 성령을 한없이 주신다"—여기서 그리스도와 모든 인간에게 영감 받은 교사들 사이의 가장 날카로운 구분선이 그어진다. "그들은 제한된 정도로 성령을 가진다. 그러나 하나님께서는 (그분께) 성령을 한없이 주신다." 그것은 신적 생명과 신적 능력의 전적인 충만함을 의미한다. 현재 시제 "주신다"는 아버지가 아들에게 성령을 영구적으로 전달함을 매우 적절히 가리킨다.

원주석

35절 카드 ↗

35, 36. The Father loveth, &c.—See on :- , where we have the " delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable " love of the Son. " return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jhn-3-35

Source

아버지께서는 아들을 사랑하셔서 모든 것을 그의 손에 맡기셨다.

원주석

36절 카드 ↗

36. hath everlasting life —already has it. (See on John 3:18 and John 5:24 ). shall not see life —The contrast here is striking: The one has already a life that will endure for ever—the other not only has it not now, but shall never have it—never see it. abideth on him —It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note. —How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God! return to ' Top of Page ' John Jhn 2 John Jhn John Jhn 4 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on John 3". 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bible-text/jhn-3-36

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"영원한 생명을 가진다"—이미 그것을 가지고 있다(요 3:18; 5:24 참조). "생명을 보지 못한다"—여기의 대조는 놀랍다. 한 사람은 이미 영원히 지속될 생명을 가지고 있다. 다른 사람은 지금 가지고 있지 않을 뿐 아니라 영원히 가지지 못할 것이다—결코 보지 못할 것이다. "머물러 있다"—그분 이전에 이미 있었고, 아들을 "믿음"이라는 유일한 가능한 방식으로 제거되지 않으면 필연적으로 남아 있게 된다! 주목. 이것이 오늘날 많은 이들의 가르침, 즉 하나님 편에는 죄인들에 맞서는 것이 전혀 없었고 없으며, 그리스도에 의해 제거되어야 할 것은 오직 사람들 편에 하나님을 거스르는 것뿐이라는 주장을 얼마나 단호하게 반박하는가!

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