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■ 요한복음 13장
1. 유월절 전에 예수께서 자기가 세상을 떠나 아버지께로 돌아가실 때가 이른 줄 아시고 세상에 있는 자기 사람들을 사랑하시되 끝까지 사랑하시니라
Now before the feast of the passover , when Jesus knew that his hour was come that he should depart out of this world unto the Father , having loved his own which were in the world , he loved them unto the end .
2. 마귀가 벌써 시몬의 아들 가룟 유다의 마음에 예수를 팔려는 생각을 넣었더니
And supper being ended , the devil having now put into the heart of Judas Iscariot , Simon’s son, to betray him ;
3. 저녁 먹는 중 예수는 아버지께서 모든 것을 자기 손에 맡기신 것과 또 자기가 하나님께로부터 오셨다가 하나님께로 돌아가실 것을 아시고
Jesus knowing that the Father had given all things into his hands , and that he was come from God , and went to God ;
4. 저녁 잡수시던 자리에서 일어나 겉옷을 벗고 수건을 가져다가 허리에 두르시고
He riseth from supper , and laid aside his garments ; and took a towel , and girded himself .
5. 이에 대야에 물을 담아 제자들의 발을 씻기시고 그 두르신 수건으로 씻기기를 시작하여
After that he poureth water into a bason , and began to wash the disciples’ feet , and to wipe them with the towel wherewith he was girded .
6. 시몬 베드로에게 이르시니 가로되 주여 주께서 내 발을 씻기시나이까
Then cometh he to Simon Peter : and Peter saith unto him , Lord , dost thou wash my feet ?
7. 예수께서 대답하여 가라사대 나의 하는 것을 네가 이제는 알지 못하나 이 후에는 알리라
Jesus answered and said unto him , What I do thou knowest not now ; but thou shalt know hereafter .
8. 베드로가 가로되 내 발을 절대로 씻기지 못하시리이다 예수께서 대답하시되 내가 너를 씻기지 아니하면 네가 나와 상관이 없느니라
Peter saith unto him , Thou shalt never wash my feet . Jesus answered him , If I wash thee not , thou hast no part with me .
9. 시몬 베드로가 가로되 주여 내 발뿐 아니라 손과 머리도 씻겨 주옵소서
Simon Peter saith unto him , Lord , not my feet only , but also my hands and my head .
10. 예수께서 가라사대 이미 목욕한 자는 발밖에 씻을 필요가 없느니라 온 몸이 깨끗하니라 너희가 깨끗하나 다는 아니니라 하시니
Jesus saith to him , He that is washed needeth not save to wash his feet , but is clean every whit : and ye are clean , but not all .
11. 이는 자기를 팔 자가 누구인지 아심이라 그러므로 다는 깨끗지 아니하다 하시니라
For he knew who should betray him ; therefore said he , Ye are not all clean .
12. 저희 발을 씻기신 후에 옷을 입으시고 다시 앉아 저희에게 이르시되 내가 너희에게 행한 것을 너희가 아느냐
So after he had washed their feet , and had taken his garments , and was set down again , he said unto them , Know ye what I have done to you ?
13. 너희가 나를 선생이라 또는 주라 하니 너희 말이 옳도다 내가 그러하다
Ye call me Master and Lord : and ye say well ; for so I am .
14. 내가 주와 또는 선생이 되어 너희 발을 씻겼으니 너희도 서로 발을 씻기는 것이 옳으니라
If I then , your Lord and Master , have washed your feet ; ye also ought to wash one another’s feet .
15. 내가 너희에게 행한 것 같이 너희도 행하게 하려 하여 본을 보였노라
For I have given you an example , that ye should do as I have done to you .
16. 내가 진실로 진실로 너희에게 이르노니 종이 상전보다 크지 못하고 보냄을 받은 자가 보낸 자보다 크지 못하니
Verily , verily , I say unto you , The servant is not greater than his lord ; neither he that is sent greater than he that sent him .
17. 너희가 이것을 알고 행하면 복이 있으리라
If ye know these things , happy are ye if ye do them .
18. 내가 너희를 다 가리켜 말하는 것이 아니라 내가 나의 택한 자들이 누구인지 앎이라 그러나 내 떡을 먹는 자가 내게 발꿈치를 들었다 한 성경을 응하게 하려는 것이니라
I speak not of you all : I know whom I have chosen : but that the scripture may be fulfilled , He that eateth bread with me hath lifted up his heel against me .
19. 지금부터 일이 이루기 전에 미리 너희에게 이름은 일이 이룰 때에 내가 그인 줄 너희로 믿게 하려 함이로라
Now I tell you before it come , that , when it is come to pass , ye may believe that I am he.
20. 내가 진실로 진실로 너희에게 이르노니 나의 보낸 자를 영접하는 자는 나를 영접하는 것이요 나를 영접하는 자는 나를 보내신 이를 영접하는 것이니라
Verily , verily , I say unto you , He that receiveth whomsoever I send receiveth me ; and he that receiveth me receiveth him that sent me .
21. 예수께서 이 말씀을 하시고 심령에 민망하여 증거하여 가라사대 내가 진실로 진실로 너희에게 이르노니 너희 중 하나가 나를 팔리라 하시니
When Jesus had thus said , he was troubled in spirit , and testified , and said , Verily , verily , I say unto you , that one of you shall betray me .
22. 제자들이 서로 보며 뉘게 대하여 말씀하시는지 의심하더라
Then the disciples looked one on another , doubting of whom he spake .
23. 예수의 제자 중 하나 곧 그의 사랑하시는 자가 예수의 품에 의지하여 누웠는지라
Now there was leaning on Jesus’ bosom one of his disciples , whom Jesus loved .
24. 시몬 베드로가 머릿짓을 하여 말하되 말씀하신 자가 누구인지 말하라 한대
Simon Peter therefore beckoned to him , that he should ask who it should be of whom he spake .
25. 그가 예수의 가슴에 그대로 의지하여 말하되 주여 누구오니이까
He then lying on Jesus’ breast saith unto him , Lord , who is it ?
26. 예수께서 대답하시되 내가 한 조각을 찍어다가 주는 자가 그니라 하시고 곧 한 조각을 찍으셔다가 가룟 시몬의 아들 유다를 주시니
Jesus answered , He it is , to whom I shall give a sop , when I have dipped it. And when he had dipped the sop , he gave it to Judas Iscariot , the son of Simon .
27. 조각을 받은 후 곧 사단이 그 속에 들어간지라 이에 예수께서 유다에게 이르시되 네 하는 일을 속히 하라 하시니
And after the sop Satan entered into him . Then said Jesus unto him , That thou doest , do quickly .
28. 이 말씀을 무슨 뜻으로 하셨는지 그 앉은 자 중에 아는 이가 없고
Now no man at the table knew for what intent he spake this unto him .
29. 어떤 이들은 유다가 돈 궤를 맡았으므로 명절에 우리의 쓸 물건을 사라 하시는지 혹 가난한 자들에게 무엇을 주라 하시는 줄로 생각하더라
For some of them thought , because Judas had the bag , that Jesus had said unto him , Buy those things that we have need of against the feast ; or , that he should give something to the poor .
30. 유다가 그 조각을 받고 곧 나가니 밤이러라
He then having received the sop went immediately out : and it was night .
31. 저가 나간 후에 예수께서 가라사대 지금 인자가 영광을 얻었고 하나님도 인자를 인하여 영광을 얻으셨도다
Therefore , when he was gone out , Jesus said , Now is the Son of man glorified , and God is glorified in him .
32. 만일 하나님이 저로 인하여 영광을 얻으셨으면 하나님도 자기로 인하여 저에게 영광을 주시리니 곧 주시리라
If God be glorified in him , God shall also glorify him in himself , and shall straightway glorify him .
33. 소자들아 내가 아직 잠시 너희와 함께 있겠노라 너희가 나를 찾을 터이나 그러나 일찍 내가 유대인들에게 너희는 나의 가는 곳에 올 수 없다고 말한 것과 같이 지금 너희에게도 이르노라
Little children , yet a little while I am with you . Ye shall seek me : and as I said unto the Jews , Whither I go , ye cannot come ; so now I say to you .
34. 새 계명을 너희에게 주노니 서로 사랑하라 내가 너희를 사랑한 것 같이 너희도 서로 사랑하라
A new commandment I give unto you , That ye love one another ; as I have loved you , that ye also love one another .
35. 너희가 서로 사랑하면 이로써 모든 사람이 너희가 내 제자인 줄 알리라
By this shall all men know that ye are my disciples , if ye have love one to another .
36. 시몬 베드로가 가로되 주여 어디로 가시나이까 예수께서 대답하시되 나의 가는 곳에 네가 지금은 따라올 수 없으나 후에는 따라 오리라
Simon Peter said unto him , Lord , whither goest thou ? Jesus answered him , Whither I go , thou canst not follow me now ; but thou shalt follow me afterwards .
37. 베드로가 가로되 주여 내가 지금은 어찌하여 따를 수 없나이까 주를 위하여 내 목숨을 버리겠나이다
Peter said unto him , Lord , why cannot I follow thee now ? I will lay down my life for thy sake .
38. 예수께서 대답하시되 네가 나를 위하여 네 목숨을 버리겠느냐 내가 진실로 진실로 네게 이르노니 닭 울기 전에 네가 세 번 나를 부인하리라
Jesus answered him , Wilt thou lay down thy life for my sake ? Verily , verily , I say unto thee , The cock shall not crow , till thou hast denied me thrice .
■ 주석 보기
【요13:1 JFB】요13:1-20. At the Last Supper Jesus Washes the Disciples' Feet—The Discourse Arising Thereupon.
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 Lu 9:31; Lu 9:51.
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" (요17:11), 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.
【요13:1 CWC】1. A footnote of the Scofield Bible which suggests the title of this lesson is well worth quoting: "chapters 12-17 are a progression according to the order of approach to God in the Tabernacle types. Chapter 12 in which Christ speaks of His death answers to the brazen altar of burnt offering, type of the cross. Passing from the altar toward the holy of holies, the laver is next reached answering to chapter 13. With his associate priests now purified, the High Priest enters the holy place in the communion of chapters 14-16. Entering alone the holy of holies, the High Priest intercedes 17. It is not for the salvation of His own for which he intercedes, but their keeping and blessing. His death has saved them, and this is assumed as accomplished (17:4)."
2. The facts of chapter 12 are the supper at Bethany (1-11), the triumphal entry (12-19) and the visit of the Greeks concluding the chapter. The first two having been touched upon in the synoptics, let us consider the last which some regard as the second great temptation in Jesus' life. The considerations justifying such a view are found in the effect which the request of the Greeks to see Him made upon Jesus: "Now is my soul troubled," "Except a corn of wheat fall into the ground and die," "Father, save me from this hour." Also in the heavenly testimony to His Sonship which was again afforded Him. The thought is that the Greeks, whether heathens or proselytes to the Jewish religion, had come to invite Jesus to return with them to their own land. We have seen what the Greek race stood for, what their ideals were, and how likely they would have been to make a god of Jesus had He consented. It was a temptation not unlike that of Peter, when in Matthew 16, he sought to dissuade Jesus from going to the Cross, or, like that of Satan in the wilderness, when showing Jesus "all the kingdoms of the world and the glory of them," He said: "All these will I give Thee if Thou wilt fall down and worship me." This view assumes deeper significance if we recall that the time these Greeks approached Jesus was when He had most come to realize that "He had come to His own and His own received Him not." It was when He was rejected by His own nation that this sister nation, great in much that the world called greatness, came to Him thus and said, "Come with us and we will receive, honor, and deify Thee !" Ah! if He had, what would have become of this poor lost world (20-36)?
3. We should not pass to the next chapter without observing in passing the additionally strong testimony John bears as his manner is, to the Deity of Jesus. See for example, the argument to be drawn from verses 37-41, especially the last-named. Look up the quotation in Isaiah 6 and ask yourself whether John's testimony must not be utterly dishonored unless Jesus is God incarnate. How corroborative of this are Jesus' own words in verses 44, 45. What is the leading event in chapter 13? What is the lesson taught in this transaction (12-16)? And yet is there not more than a lesson in humility here? What of the mysterious teaching in verses 8, 9 We have here a symbolic representation of Christ's intercessory work for His people. They are already "clean" so far as their salvation is concerned because of faith in Him, and on the ground of His finished work on the Cross; but passing through the world brings daily defilement which requires daily cleansing, for which provision is made by His intercession as our High-priest. Compare 1 John 1, 9. Peter's words in verse 8, illustrate the mistake of the sinner with reference to Christ's atonement: while those in verse 9, illustrate the mistake of the saint with reference to His intercession.
What omission is found in this gospel with reference to the events of this last Passover night as compared with the Synoptics? What additional details of the betrayal are given here (18-30)?
【요13:1 MHCC】Our Lord Jesus has a people in the world that are his own; he has purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those whom Christ loves, he loves to the end. Nothing can separate a true believer from the love of Christ. We know not when our hour will come, therefore what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so little temptation to them from the world and the flesh, that it is plain they are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God's glory, and the good of our brethren. We must address ourselves to duty, and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to them the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shall know afterward. We see in the end what was the kindness from events which seemed most cross. And it is not humility, but unbelief, to put away the offers of the gospel, as if too rich to be made to us, or too good news to be true. All those, and those only, who are spiritually washed by Christ, have a part in Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head! Those who truly desire to be sanctified, desire to be sanctified throughout, to have the whole man, with all its parts and powers, made pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those who through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch against everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day's temptation. And when hypocrites are discovered, it should be no surprise or cause of stumbling to us. Observe the lesson Christ here taught. Duties are mutual; we must both accept help from our brethren, and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies, still influences him.
【요13:2 JFB】2. supper being ended—rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from 요13:26.
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 (Lu 22:3-6).
【요13:3 JFB】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.
【요13:4 JFB】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.
【요13:5 JFB】5. began to wash—proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.
【요13:6 JFB】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.
【요13:7 JFB】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.
【요13:8 JFB】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 camenot to be ministered unto, butTO MINISTER, AND TO GIVE His life a ransom for many. (See on 막10:45). 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.
【요13:9 JFB】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 요6:68, 69 (see on 요6:68,69), furnishes such evidence of historic verity such as no thoroughly honest mind can resist.
【요13:10 JFB】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 (계1:5; 고전6:11)—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 출30:18, 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" (마6:9, 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.
【요13:12 JFB】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.
【요13:13 JFB】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?
【요13:14 JFB】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.
【요13:16 JFB】16, 17. The servant is not greater than his lord, &c.—an oft-repeated saying (마10:24, &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.
【요13:18 JFB】18, 19. I speak not of you all—the "happy are ye," of 요13:17, 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" (시41:9), 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 히10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (삼하17:1-23), 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).
【요13:18 MHCC】Our Lord had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spake of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ for a thing of naught. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.
【요13:19 JFB】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.
【요13:20 JFB】20. He that receiveth whomsoever I send, receiveth me, &c.—(See on 마10:40). 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.
【요13:21 JFB】요13:21-30. The Traitor Indicated—He Leaves the Supper Room.
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 요13:18 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!
【요13:22 JFB】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" (마26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Lu 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (막14:19). 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" (마26:24). (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" (마26:25), or possibly by little more than a sign; for from 요13:28 it is evident that till the moment when he went out, he was not openly discovered.
【요13:23 JFB】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.
【요13:25 JFB】25. He then lying—rather leaning over on Jesus' bosom.
saith—in a whisper, "Lord, who is it?"
【요13:26 JFB】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 요13:18, "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!
【요13:27 JFB】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" (시41:9) 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 마12:43).
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!
【요13:28 JFB】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.
【요13:30 JFB】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.
【요13:31 JFB】요13:31-38. Discourse after the Traitor's Departure—Peter's Self-Confidence—His Fall Predicted.
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 요12:23).
God is glorified in him—the glory of Each reaching its zenith in the Death of the Cross!
【요13:31 MHCC】Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.
【요13:32 JFB】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.
【요13:33 JFB】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 (갈4:19), 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—(요7:34; 8:21). But oh in what a different sense!
【요13:34 JFB】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" (요일2:7, and see on 막12:28-33), but that law in a new and peculiar form. Hence it is said to be both new and old (요일2:7, 8).
【요13:35 JFB】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!
【요13:36 JFB】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" (요8:21).
【요13:36 MHCC】What Christ had said concerning brotherly love, Peter overlooked, but spoke of that about which Christ kept them ignorant. It is common to be more eager to know about secret things, which belong to God only, than about things revealed, which belong to us and our children; to be more desirous to have our curiosity gratified, than our consciences directed; to know what is done in heaven, than what we may do to get thither. How soon discourse as to what is plain and edifying is dropped, while a doubtful dispute runs on into endless strife of words! We are apt to take it amiss to be told we cannot do this and the other, whereas, without Christ we can do nothing. Christ knows us better than we know ourselves, and has many ways of discovering those to themselves, whom he loves, and he will hide pride from them. May we endeavour to keep the unity of the Spirit in the bond of peace, to love one another with a pure heart fervently, and to walk humbly with our God.
【요13:37 JFB】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,
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