티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 요한복음 16장
1. 내가 이것을 너희에게 이름은 너희로 실족지 않게 하려 함이니
These things have I spoken unto you , that ye should not be offended .
2. 사람들이 너희를 출회할 뿐 아니라 때가 이르면 무릇 너희를 죽이는 자가 생각하기를 이것이 하나님을 섬기는 예라 하리라
They shall put you out of the synagogues : yea , the time cometh , that whosoever killeth you will think that he doeth God service .
3. 저희가 이런 일을 할 것은 아버지와 나를 알지 못함이라
And these things will they do unto you , because they have not known the Father , nor me .
4. 오직 너희에게 이 말을 이른 것은 너희로 그 때를 당하면 내가 너희에게 이 말 한 것을 기억나게 하려 함이요 처음부터 이 말을 하지 아니한 것은 내가 너희와 함께 있었음이니라
But these things have I told you , that when the time shall come , ye may remember that I told you of them . And these things I said not unto you at the beginning , because I was with you .
5. 지금 내가 나를 보내신 이에게로 가는데 너희 중에서 나더러 어디로 가느냐 묻는 자가 없고
But now I go my way to him that sent me ; and none of you asketh me , Whither goest thou ?
6. 도리어 내가 이 말을 하므로 너희 마음에 근심이 가득하였도다
But because I have said these things unto you , sorrow hath filled your heart .
7. 그러하나 내가 너희에게 실상을 말하노니 내가 떠나가는 것이 너희에게 유익이라 내가 떠나가지 아니하면 보혜사가 너희에게로 오시지 아니할 것이요 가면 내가 그를 너희에게로 보내리니
Nevertheless I tell you the truth ; It is expedient for you that I go away : for if I go not away , the Comforter will not come unto you ; but if I depart , I will send him unto you .
8. 그가 와서 죄에 대하여, 의에 대하여, 심판에 대하여 세상을 책망하시리라
And when he is come , he will reprove the world of sin , and of righteousness , and of judgment :
9. 죄에 대하여라 함은 저희가 나를 믿지 아니함이요
Of sin , because they believe not on me ;
10. 의에 대하여라 함은 내가 아버지께로 가니 너희가 다시 나를 보지 못함이요
Of righteousness , because I go to my Father , and ye see me no more ;
11. 심판에 대하여라 함은 이 세상 임금이 심판을 받았음이니라
Of judgment , because the prince of this world is judged .
12. 내가 아직도 너희에게 이를 것이 많으나 지금은 너희가 감당치 못하리라
I have yet many things to say unto you , but ye cannot bear them now .
13. 그러하나 진리의 성령이 오시면 그가 너희를 모든 진리 가운데로 인도하시리니 그가 자의로 말하지 않고 오직 듣는 것을 말하시며 장래 일을 너희에게 알리시리라
Howbeit when he , the Spirit of truth , is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak : and he will shew you things to come .
14. 그가 내 영광을 나타내리니 내 것을 가지고 너희에게 알리겠음이니라
He shall glorify me : for he shall receive of mine , and shall shew it unto you .
15. 무릇 아버지께 있는 것은 다 내 것이라 그러므로 내가 말하기를 그가 내 것을 가지고 너희에게 알리리라 하였노라
All things that the Father hath are mine : therefore said I , that he shall take of mine , and shall shew it unto you .
16. 조금 있으면 너희가 나를 보지 못하겠고 또 조금 있으면 나를 보리라 하신대
A little while , and ye shall not see me : and again , a little while , and ye shall see me , because I go to the Father .
17. 제자 중에서 서로 말하되 우리에게 말씀하신 바 조금 있으면 나를 보지 못하겠고 또 조금 있으면 나를 보리라 하시며 또 내가 아버지께로 감이라 하신 것이 무슨 말씀이뇨 하고
Then said some of his disciples among themselves , What is this that he saith unto us , A little while , and ye shall not see me : and again , a little while , and ye shall see me : and , Because I go to the Father ?
18. 또 말하되 조금 있으면이라 한 말씀이 무슨 말씀이뇨 무엇을 말씀하시는지 알지 못하노라 하거늘
They said therefore , What is this that he saith , A little while ? we cannot tell what he saith .
19. 예수께서 그 묻고자 함을 아시고 가라사대 내 말이 조금 있으면 나를 보지 못하겠고 또 조금 있으면 나를 보리라 하므로 서로 문의하느냐
Now Jesus knew that they were desirous to ask him , and said unto them , Do ye enquire among yourselves of that I said , A little while , and ye shall not see me : and again , a little while , and ye shall see me ?
20. 내가 진실로 진실로 너희에게 이르노니 너희는 곡하고 애통하겠으나 세상은 기뻐하리라 너희는 근심하겠으나 너희 근심이 도리어 기쁨이 되리라
Verily , verily , I say unto you , That ye shall weep and lament , but the world shall rejoice : and ye shall be sorrowful , but your sorrow shall be turned into joy .
21. 여자가 해산하게 되면 그 때가 이르렀으므로 근심하나 아이를 낳으면 세상에 사람 난 기쁨을 인하여 그 고통을 다시 기억지 아니하느니라
A woman when she is in travail hath sorrow , because her hour is come : but as soon as she is delivered of the child , she remembereth no more the anguish , for joy that a man is born into the world .
22. 지금은 너희가 근심하나 내가 다시 너희를 보리니 너희 마음이 기쁠 것이요 너희 기쁨을 빼앗을 자가 없느니라
And ye now therefore have sorrow : but I will see you again , and your heart shall rejoice , and your joy no man taketh from you .
23. 그 날에는 너희가 아무 것도 내게 묻지 아니하리라 내가 진실로 진실로 너희에게 이르노니 너희가 무엇이든지 아버지께 구하는 것을 내 이름으로 주시리라
And in that day ye shall ask me nothing . Verily , verily , I say unto you , Whatsoever ye shall ask the Father in my name , he will give it you .
24. 지금까지는 너희가 내 이름으로 아무 것도 구하지 아니하였으나 구하라 그리하면 받으리니 너희 기쁨이 충만하리라
Hitherto have ye asked nothing in my name : ask , and ye shall receive , that your joy may be full .
25. 이것을 비사로 너희에게 일렀거니와 때가 이르면 다시 비사로 너희에게 이르지 않고 아버지에 대한 것을 밝히 이르리라
These things have I spoken unto you in proverbs : but the time cometh , when I shall no more speak unto you in proverbs , but I shall shew you plainly of the Father .
26. 그 날에 너희가 내 이름으로 구할 것이요 내가 너희를 위하여 아버지께 구하겠다 하는 말이 아니니
At that day ye shall ask in my name : and I say not unto you , that I will pray the Father for you :
27. 이는 너희가 나를 사랑하고 또 나를 하나님께로서 온 줄 믿은 고로 아버지께서 친히 너희를 사랑하심이니라
For the Father himself loveth you , because ye have loved me , and have believed that I came out from God .
28. 내가 아버지께로 나와서 세상에 왔고 다시 세상을 떠나 아버지께로 가노라 하시니
I came forth from the Father , and am come into the world : again , I leave the world , and go to the Father .
29. 제자들이 말하되 지금은 밝히 말씀하시고 아무 비사도 하지 아니하시니
His disciples said unto him , Lo , now speakest thou plainly , and speakest no proverb .
30. 우리가 지금에야 주께서 모든 것을 아시고 또 사람의 물음을 기다리시지 않는 줄 아나이다 이로써 하나님께로서 나오심을 우리가 믿삽나이다
Now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou camest forth from God .
31. 예수께서 대답하시되 이제는 너희가 믿느냐
Jesus answered them , Do ye now believe ?
32. 보라 너희가 다 각각 제 곳으로 흩어지고 나를 혼자 둘 때가 오나니 벌써 왔도다 그러나 내가 혼자 있는 것이 아니라 아버지께서 나와 함께 계시느니라
Behold , the hour cometh , yea , is now come , that ye shall be scattered , every man to his own , and shall leave me alone : and yet I am not alone , because the Father is with me .
33. 이것을 너희에게 이름은 너희로 내 안에서 평안을 누리게 하려 함이라 세상에서는 너희가 환난을 당하나 담대하라 내가 세상을 이기었노라 하시니라
These things I have spoken unto you , that in me ye might have peace . In the world ye shall have tribulation : but be of good cheer ; I have overcome the world .
■ 주석 보기
【요16:1 JFB】요16:1-33. Discourse at the Supper Table Concluded.
1-5. These things have I spoken unto you, that ye should not be offended—both the warnings and the encouragements just given.
【요16:1 CWC】Bernard speaks of the fundamental subject of what follows in this discourse as "that of the relation of believers to Jesus Christ in respect to practical life under the coming dispensation."
1. The relation of members who share in His life and thereby bring forth fruit unto God (15:1-8).
2. The relation of friends who share in His love and maintain its continuance and manifest its effect by love to each other (9-17).
3. The relation of followers who share in His work toward the world, and therefore in its enmity (18:16, 3).
4. The relation of adherents on whom He bestows a share in His own Spirit, the comforter, advocate and teacher (16:4-15).
Then follow answers to thoughts raised in the minds of His hearers, renewed warnings, promises and assurances, closing with a sad intimation of desertion, which passes again into a note of peace and victory.
Under the first of the above relationships (1-8), we learn that the union between Christ and His true disciples is a living one -- the branch lives in the vine and the vine in the branch. All the meaning that can be gathered out of that simile belongs to the Christian's faith. We learn also, that there are false Christians as well as true ones, branches which appear to be joined to the vine and yet bear no fruit. Further, we are taught that the only satisfactory evidence of being a true Christian is fruit. Again, that fruitfulness is increased in such by God's providential dealing with them. Verse 7 is a distinct promise of power and success in prayer as a result of fruit bearing.
Under the second relationship (9-17) think of the measureless compass in the words, "Even as the Father hath loved Me, so have I loved you" (9); think how simple it is to continue in that love, just to keep His commandments; and the two-fold motive for so doing, that He may have joy in us, and that our own joy may be filled full. Note the high privilege of a believer in verse 15 and compare it with 창18:17.
As to the enmity of the world, how kind that our Lord should relieve His disciples of fault or blame in the promises (18-21)! Verse 22 does not teach that they would not have been sinners at all had not Christ come, but that they would have had a less degree of guilt (cf. 요9:41).
In the teaching about the Holy Spirit there is a mysterious saying at verse 7 of chapter 16. It is hard to understand why it could be good for Christ to go away from His disciples, but the fact remains that when He went away and the Comforter came at Pentecost the faith of the disciples became a new thing altogether. The Acts of the Apostle will teach us this. If Christ had remained bodily with them He could not have been in more places than one at the same time, and there would have been far less room for the exercise of their faith, and hope and trust. And what about His exalted life in heaven as our High Priestly intercessor? How could His people have continued without that? Verse 8 is also mysterious. As commonly understood, it describes the ordinary operation of the Holy Spirit in saving sinners, but there is more in it. Bishop Ryle thinks it means that when the Spirit came at Pentecost He would stop the mouths of enemies, and oblige them however unwillingly, to think of Christ and what He taught very differently from what they were thinking now. The Acts illustrates this for there was a peculiar irresistible power accompanying the work of the Apostles which neither the heathen nor the unbelieving Jews were able to resist or gainsay. Witness the stoning of Stephen, Acts 7, and Pliny's famous letter to Trojan about the Christians. Verses 12 and 13 of this chapter are "Christ's pre-authentications of the New Testament." He would leave many things to be revealed for example, and this revelation would be completed after the Spirit came (cf. 고전14:37 and 계22:19.
But there is nothing in this sublime discourse of more practical value than what it teaches about prayer. See 14:13, 14, 15:16, 16:23-27. To ask the Father in Christ's name is in advance of asking for His sake. To ask in His name is as though He asked Himself with all the assurance of answer which such a fact implies. This is the privilege of the true believer who is thus a member of Christ's body, and of Him only, and it is a revelation of truth which Christ at no time had made known to His followers until now, doubtless because they were not prepared to receive it.
【요16:1 MHCC】Our Lord Jesus, by giving his disciples notice of trouble, designed that the terror might not be a surprise to them. It is possible for those who are real enemies to God's service, to pretend zeal for it. This does not lessen the sin of the persecutors; villanies will never be changed by putting the name of God to them. As Jesus in his sufferings, so his followers in theirs, should look to the fulfilling of Scripture. He did not tell them sooner, because he was with them to teach, guide, and comfort them; they needed not then this promise of the Holy Spirit's presence. It will silence us to ask, Whence troubles come? It will satisfy us to ask, Whither go they? for we know they work for good. It is the common fault and folly of melancholy Christians to look only on the dark side of the cloud, and to turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, was too great affection for this present life. Nothing more hinders our joy in God, than the love of the world, and the sorrow of the world which comes from it.
【요16:2 JFB】2. They shall put you out of the synagogue—(요9:22; 12:42).
the time cometh, that whosoever killeth you will think that he doeth God service—The words mean religious service—"that he is offering a service to God." (So Saul of Tarsus, 갈1:13, 14; 빌3:6).
【요16:4 JFB】4. these things I said not … at—from.
the beginning—He had said it pretty early (Lu 6:22), but not quite as in 요16:2.
because I was with you.
【요16:5 JFB】5. But now I go my way to him that sent me—While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives.
and none of you asketh me, Whither goest thou?—They had done so in a sort (요13:36; 14:5); but He wished more intelligent and eager inquiry on the subject.
【요16:6 JFB】6, 7. But because I have said these things … sorrow hath filled your heart—Sorrow had too much paralyzed them, and He would rouse their energies.
【요16:7 JFB】7. It is expedient for you that I go away—
Keble.
Yes.
for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you—(See on 요7:39; 요14:15).
【요16:7 MHCC】Christ's departure was necessary to the Comforter's coming. Sending the Spirit was to be the fruit of Christ's death, which was his going away. His bodily presence could be only in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered together in his name. See here the office of the Spirit, first to reprove, or to convince. Convincing work is the Spirit's work; he can do it effectually, and none but he. It is the method the Holy Spirit takes, first to convince, and then to comfort. The Spirit shall convince the world, of sin; not merely tell them of it. The Spirit convinces of the fact of sin; of the fault of sin; of the folly of sin; of the filth of sin, that by it we are become hateful to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Holy Spirit proves that all the world is guilty before God. He convinces the world of righteousness; that Jesus of Nazareth was Christ the righteous. Also, of Christ's righteousness, imparted to us for justification and salvation. He will show them where it is to be had, and how they may be accepted as righteous in God's sight. Christ's ascension proves the ransom was accepted, and the righteousness finished, through which believers were to be justified. Of judgment, because the prince of this world is judged. All will be well, when his power is broken, who made all the mischief. As Satan is subdued by Christ, this gives us confidence, for no other power can stand before him. And of the day of judgment. The coming of the Spirit would be of unspeakable advantage to the disciples. The Holy Spirit is our Guide, not only to show us the way, but to go with us by continued aids and influences. To be led into a truth is more than barely to know it; it is not only to have the notion of it in our heads, but the relish, and savour, and power of it in our hearts. He shall teach all truth, and keep back nothing profitable, for he will show things to come. All the gifts and graces of the Spirit, all the preaching, and all the writing of the apostles, under the influence of the Spirit, all the tongues, and miracles, were to glorify Christ. It behoves every one to ask, whether the Holy Spirit has begun a good work in his heart? Without clear discovery of our guilt and danger, we never shall understand the value of Christ's salvation; but when brought to know ourselves aright, we begin to see the value of the Redeemer. We should have fuller views of the Redeemer, and more lively affections to him, if we more prayed for, and depended on the Holy Spirit.
【요16:8 JFB】8. And when he is come, he will, &c.—This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world—His operation with reference to individuals as well as the mass, on believers and unbelievers alike [Olshausen].
he will reprove—This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.
【요16:9 JFB】9. Of sin, because they believe not on me—As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.
【요16:10 JFB】10. Of righteousness, because I go to my Father, and ye see me no more—Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":—for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (사53:11). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (롬8:33, 34).
【요16:11 JFB】11. Of judgment, because the prince of this world is judged—By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in 요12:31, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (히2:14; 요일3:8; 골2:15). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"—revealed though He be to them as the life-giving One—that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue—translating them out of the kingdom of darkness into the kingdom of God's dear Son.
【요16:12 JFB】12-15. when he, the Spirit of truth, is come … he shall not speak of himself—that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.
he will show you things to come—referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.
【요16:14 JFB】14. He shall glorify me; for he shall receive of mine and show it unto you—Thus the whole design of the Spirit's office is to glorify Christ—not in His own Person, for this was done by the Father when He exalted Him to His own right hand—but in the view and estimation of men. For this purpose He was to "receive of Christ"—all the truth relating to Christ—"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching—the discovery to the souls of men of what is Christ outwardly—is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.
【요16:15 JFB】15. All things that the Father hath are mine—a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.
【요16:16 JFB】16-22. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father—The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.
【요16:16 MHCC】It is good to consider how near our seasons of grace are to an end, that we may be quickened to improve them. But the sorrows of the disciples would soon be turned into joy; as those of a mother, at the sight of her infant. The Holy Spirit would be their Comforter, and neither men nor devils, neither sufferings in life nor in death, would ever deprive them of their joy. Believers have joy or sorrow, according to their sight of Christ, and the tokens of his presence. Sorrow is coming on the ungodly, which nothing can lessen; the believer is an heir to joy which no one can take away. Where now is the joy of the murderers of our Lord, and the sorrow of his friends?
【요16:23 JFB】23-28. In that day—of the dispensation of the Spirit (as in 요14:20).
ye shall ask—inquire of
me nothing—by reason of the fulness of the Spirit's teaching (요14:26; 16:13; and compare 요일2:27).
【요16:23 MHCC】Asking of the Father shows a sense of spiritual wants, and a desire of spiritual blessings, with conviction that they are to be had from God only. Asking in Christ's name, is acknowledging our unworthiness to receive any favours from God, and shows full dependence upon Christ as the Lord our Righteousness. Our Lord had hitherto spoken in short and weighty sentences, or in parables, the import of which the disciples did not fully understand, but after his resurrection he intended plainly to teach them such things as related to the Father and the way to him, through his intercession. And the frequency with which our Lord enforces offering up petitions in his name, shows that the great end of the mediation of Christ is to impress us with a deep sense of our sinfulness, and of the merit and power of his death, whereby we have access to God. And let us ever remember, that to address the Father in the name of Christ, or to address the Son as God dwelling in human nature, and reconciling the world to himself, are the same, as the Father and Son are one.
【요16:24 JFB】24. Hitherto have ye asked nothing in my name—for "prayer in the name of Christ, and prayer to Christ, presuppose His glorification" [Olshausen].
ask—when I am gone, "in My name."
【요16:25 JFB】25. in proverbs—in obscure language, opposed to "showing plainly"—that is, by the Spirit's teaching.
【요16:26 JFB】26. I say not … I will pray the Father for you—as if He were not of Himself disposed to aid you: Christ does pray the Father for His people, but not for the purpose of inclining an unwilling ear.
【요16:27 JFB】27. For the Father himself loveth you, because ye have loved me—This love of theirs is that which is called forth by God's eternal love in the gift of His Son mirrored in the hearts of those who believe, and resting on His dear Son.
【요16:28 JFB】28. I came forth from the Father, &c.—that is, "And ye are right, for I have indeed so come forth, and shall soon return whence I came." This echo of the truth, alluded to in 요16:27, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.
【요16:28 MHCC】Here is a plain declaration of Christ's coming from the Father, and his return to him. The Redeemer, in his entrance, was God manifest in the flesh, and in his departure was received up into glory. By this saying the disciples improved in knowledge. Also in faith; “Now are we sure.” Alas! they knew not their own weakness. The Divine nature did not desert the human nature, but supported it, and put comfort and value into Christ's sufferings. And while we have God's favourable presence, we are happy, and ought to be easy, though all the world forsake us. Peace in Christ is the only true peace, in him alone believers have it. Through him we have peace with God, and so in him we have peace in our own minds. We ought to be encouraged, because Christ has overcome the world before us. But while we think we stand, let us take heed lest we fall. We know not how we should act if brought into temptation; let us watch and pray without ceasing, that we may not be left to ourselves.
【요16:29 JFB】29, 30. His disciples said, … now speakest thou plainly, and speakest no proverb—hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!
【요16:31 JFB】31-33. Jesus answered … Do ye now believe?—that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."
the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone—A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (시69:20).
because the Father is with me—how near, and with what sustaining power, who can express?
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.