티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 요한복음 7장
1. 이 후에 예수께서 갈릴리에서 다니시고 유대에서 다니려 아니하심은 유대인들이 죽이려 함이러라
After these things Jesus walked in Galilee : for he would not walk in Jewry , because the Jews sought to kill him .
2. 유대인의 명절인 초막절이 가까운지라
Now the Jews’ feast of tabernacles was at hand .
3. 그 형제들이 예수께 이르되 당신의 행하는 일을 제자들도 보게 여기를 떠나 유대로 가소서
His brethren therefore said unto him , Depart hence , and go into Judæa , that thy disciples also may see the works that thou doest .
4. 스스로 나타나기를 구하면서 묻혀서 일하는 사람이 없나니 이 일을 행하려 하거든 자신을 세상에 나타내소서 하니
For there is no man that doeth any thing in secret , and he himself seeketh to be known openly . If thou do these things , shew thyself to the world .
5. 이는 그 형제들이라도 예수를 믿지 아니함이러라
For neither did his brethren believe in him .
6. 예수께서 가라사대 내 때는 아직 이르지 아니하였거니와 너희 때는 늘 준비되어 있느니라
Then Jesus said unto them , My time is not yet come : but your time is alway ready .
7. 세상이 너희를 미워하지 못하되 나를 미워하나니 이는 내가 세상의 행사를 악하다 증거함이라
The world cannot hate you ; but me it hateth , because I testify of it , that the works thereof are evil .
8. 너희는 명절에 올라가라 나는 내 때가 아직 차지 못하였으니 이 명절에 아직 올라가지 아니하노라
Go ye up unto this feast : I go not up yet unto this feast ; for my time is not yet full come .
9. 이 말씀을 하시고 갈릴리에 머물러 계시니라
When he had said these words unto them , he abode still in Galilee .
10. 그 형제들이 명절에 올라간 후 자기도 올라가시되 나타내지 않고 비밀히 하시니라
But when his brethren were gone up , then went he also up unto the feast , not openly , but as it were in secret .
11. 명절 중에 유대인들이 예수를 찾으면서 그가 어디 있느냐 하고
Then the Jews sought him at the feast , and said , Where is he ?
12. 예수께 대하여 무리 중에서 수군거림이 많아 혹은 좋은 사람이라 하며 혹은 아니라 무리를 미혹하게 한다 하나
And there was much murmuring among the people concerning him : for some said , He is a good man : others said , Nay ; but he deceiveth the people .
13. 그러나 유대인들을 두려워하므로 드러나게 그를 말하는 자가 없더라
Howbeit no man spake openly of him for fear of the Jews .
14. 이미 명절의 중간이 되어 예수께서 성전에 올라가사 가르치시니
Now about the midst of the feast Jesus went up into the temple , and taught .
15. 유대인들이 기이히 여겨 가로되 이 사람은 배우지 아니하였거늘 어떻게 글을 아느냐 하니
And the Jews marvelled , saying , How knoweth this man letters , having never learned ?
16. 예수께서 대답하여 가라사대 내 교훈은 내 것이 아니요 나를 보내신 이의 것이니라
Jesus answered them , and said , My doctrine is not mine , but his that sent me .
17. 사람이 하나님의 뜻을 행하려 하면 이 교훈이 하나님께로서 왔는지 내가 스스로 말함인지 알리라
If any man will do his will , he shall know of the doctrine , whether it be of God , or whether I speak of myself .
18. 스스로 말하는 자는 자기 영광만 구하되 보내신 이의 영광을 구하는 자는 참되니 그 속에 불의가 없느니라
He that speaketh of himself seeketh his own glory : but he that seeketh his glory that sent him , the same is true , and no unrighteousness is in him .
19. 모세가 너희에게 율법을 주지 아니하였느냐 너희 중에 율법을 지키는 자가 없도다 너희가 어찌하여 나를 죽이려 하느냐
Did not Moses give you the law , and yet none of you keepeth the law ? Why go ye about to kill me ?
20. 무리가 대답하되 당신은 귀신이 들렸도다 누가 당신을 죽이려 하나이까
The people answered and said , Thou hast a devil : who goeth about to kill thee ?
21. 예수께서 대답하여 가라사대 내가 한 가지 일을 행하매 너희가 다 이를 인하여 괴이히 여기는도다
Jesus answered and said unto them , I have done one work , and ye all marvel .
22. 모세가 너희에게 할례를 주었으니 (그러나 할례는 모세에게서 난 것이 아니요 조상들에게서 난 것이라) 그러므로 너희가 안식일에도 사람에게 할례를 주느니라
Moses therefore gave unto you circumcision ; (not because it is of Moses , but of the fathers ;) and ye on the sabbath day circumcise a man .
23. 모세의 율법을 폐하지 아니하려고 사람이 안식일에도 할례를 받는 일이 있거든 내가 안식일에 사람의 전신을 건전케 한 것으로 너희가 나를 노여워하느냐
If a man on the sabbath day receive circumcision , that the law of Moses should not be broken ; are ye angry at me , because I have made a man every whit whole on the sabbath day ?
24. 외모로 판단하지 말고 공의의 판단으로 판단하라 하시니라
Judge not according to the appearance , but judge righteous judgment .
25. 예루살렘 사람 중에서 혹이 말하되 이는 저희가 죽이고자 하는 그 사람이 아니냐
Then said some of them of Jerusalem , Is not this he , whom they seek to kill ?
26. 보라 드러나게 말하되 저희가 아무 말도 아니하는도다 당국자들은 이 사람을 참으로 그리스도인 줄 알았는가
But , lo , he speaketh boldly , and they say nothing unto him . Do the rulers know indeed that this is the very Christ ?
27. 그러나 우리는 이 사람이 어디서 왔는지 아노라 그리스도께서 오실 때에는 어디서 오시는지 아는 자가 없으리라 하는지라
Howbeit we know this man whence he is : but when Christ cometh , no man knoweth whence he is .
28. 예수께서 성전에서 가르치시며 외쳐 가라사대 너희가 나를 알고 내가 어디서 온 것도 알거니와 내가 스스로 온 것이 아니로라 나를 보내신 이는 참이시니 너희는 그를 알지 못하나
Then cried Jesus in the temple as he taught , saying , Ye both know me , and ye know whence I am : and I am not come of myself , but he that sent me is true , whom ye know not .
29. 나는 아노니 이는 내가 그에게서 났고 그가 나를 보내셨음이니라 하신대
But I know him : for I am from him , and he hath sent me .
30. 저희가 예수를 잡고자 하나 손을 대는 자가 없으니 이는 그의 때가 아직 이르지 아니하였음이러라
Then they sought to take him : but no man laid hands on him , because his hour was not yet come .
31. 무리 중에 많은 사람이 예수를 믿고 말하되 그리스도께서 오실지라도 그 행하실 표적이 이 사람의 행한 것보다 더 많으랴 하니
And many of the people believed on him , and said , When Christ cometh , will he do more miracles than these which this man hath done ?
32. 예수께 대하여 무리의 수군거리는 것이 바리새인들에게 들린지라 대제사장들과 바리새인들이 그를 잡으려고 하속들을 보내니
The Pharisees heard that the people murmured such things concerning him ; and the Pharisees and the chief priests sent officers to take him .
33. 예수께서 이르시되 내가 너희와 함께 조금 더 있다가 나를 보내신 이에게로 돌아가겠노라
Then said Jesus unto them , Yet a little while am I with you , and then I go unto him that sent me .
34. 너희가 나를 찾아도 만나지 못할 터이요 나 있는 곳에 오지도 못하리라 하신대
Ye shall seek me , and shall not find me: and where I am , thither ye cannot come .
35. 이에 유대인들이 서로 묻되 이 사람이 어디로 가기에 우리가 저를 만나지 못하리요 헬라인 중에 흩어져 사는 자들에게로 가서 헬라인을 가르칠 터인가
Then said the Jews among themselves , Whither will he go , that we shall not find him ? will he go unto the dispersed among the Gentiles , and teach the Gentiles ?
36. 나를 찾아도 만나지 못할 터이요 나 있는 곳에 오지도 못하리라 한 이 말이 무슨 말이냐 하니라
What manner of saying is this that he said , Ye shall seek me , and shall not find me: and where I am , thither ye cannot come ?
37. 명절 끝날 곧 큰 날에 예수께서 서서 외쳐 가라사대 누구든지 목마르거든 내게로 와서 마시라
In the last day , that great day of the feast , Jesus stood and cried , saying , If any man thirst , let him come unto me , and drink .
38. 나를 믿는 자는 성경에 이름과 같이 그 배에서 생수의 강이 흘러나리라 하시니
He that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water .
39. 이는 그를 믿는 자의 받을 성령을 가리켜 말씀하신 것이라 (예수께서 아직 영광을 받지 못하신고로 성령이 아직 저희에게 계시지 아니하시더라)
(But this spake he of the Spirit , which they that believe on him should receive : for the Holy Ghost was not yet given; because that Jesus was not yet glorified .)
40. 이 말씀을 들은 무리 중에서 혹은 이가 참으로 그 선지자라 하며
Many of the people therefore , when they heard this saying , said , Of a truth this is the Prophet .
41. 혹은 그리스도라 하며 어떤 이들은 그리스도가 어찌 갈릴리에서 나오겠느냐
Others said , This is the Christ . But some said , Shall Christ come out of Galilee ?
42. 성경에 이르기를 그리스도는 다윗의 씨로 또 다윗의 살던 촌 베들레헴에서 나오리라 하지 아니하였느냐 하며
Hath not the scripture said , That Christ cometh of the seed of David , and out of the town of Bethlehem , where David was ?
43. 예수를 인하여 무리 중에서 쟁론이 되니
So there was a division among the people because of him .
44. 그 중에는 그를 잡고자 하는 자들도 있으나 손을 대는 자가 없었더라
And some of them would have taken him ; but no man laid hands on him .
45. 하속들이 대제사장들과 바리새인들에게로 오니 저희가 묻되 어찌하여 잡아오지 아니하였느냐
Then came the officers to the chief priests and Pharisees ; and they said unto them , Why have ye not brought him ?
46. 하속들이 대답하되 그 사람의 말하는 것처럼 말한 사람은 이 때까지 없었나이다 하니
The officers answered , Never man spake like this man .
47. 바리새인들이 대답하되 너희도 미혹되었느냐
Then answered them the Pharisees , Are ye also deceived ?
48. 당국자들이나 바리새인 중에 그를 믿는 이가 있느냐
Have any of the rulers or of the Pharisees believed on him ?
49. 율법을 알지 못하는 이 무리는 저주를 받은 자로다
But this people who knoweth not the law are cursed .
50. 그 중에 한 사람 곧 전에 예수께 왔던 니고데모가 저희에게 말하되
Nicodemus saith unto them , (he that came to Jesus by night , being one of them ,)
51. 우리 율법은 사람의 말을 듣고 그 행한 것을 알기 전에 판결하느냐
Doth our law judge any man , before it hear him , and know what he doeth ?
52. 저희가 대답하여 가로되 너도 갈릴리에서 왔느냐 상고하여 보라 갈릴리에서는 선지자가 나지 못하느니라 하였더라
They answered and said unto him , Art thou also of Galilee ? Search , and look : for out of Galilee ariseth no prophet .
53. [다 각각 집으로 돌아가고
And every man went unto his own house .
■ 주석 보기
【요7:1 JFB】요7:1-53. Christ at the Feast of Tabernacles.
1, 2. After these things—that is, all that is recorded after요5:18.
walked in Galilee—continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him—referring back to 요5:18. Hence it appears that our Lord did not attend the Passover mentioned in요6:4—being the third since His ministry began, if the feast mentioned in 요5:1 was a Passover.
【요7:1 CWC】The story of the fourth and last visit to Judea is too long and important to gather into one lesson, and will be broken up into three or four, the first of which bears the above title.
1. How did the brethren of Jesus regard Him at this time (7:2-5)? What hesitancy did He exhibit in going up to this feast (6-9)? This feast took place in the fall, corresponding to our October. This chapter and the next are identified as those of the Controversies in the Temple. They represent periods of sustained contention with enemies such as are described nowhere else in the gospels. The crisis indicated in the Synoptics is now rapidly approaching. Examine in this connection verses 12, 13, 20, 26, 27, 30, 32, 43, of chapter 7. What effect had Jesus' answers to His opponents upon the officials (45, 46)? What authoritative person speaks on His behalf at this critical moment (50-52)?
2. Where did Jesus pass the night after this exhausting day (8:1)? Where is He found the next morning (2)? With what work of courage and grace does the day begin (3-11)? Who came off victor in that contest of light and darkness, Jesus or His adversaries (6)? The controversy begins again by Jesus' bold declaration of Himself as "the Light of the World," a declaration which, if unsupported by the truth, makes Him an imposter, but otherwise establishes His right to be all that this gospel claims for Him -- that He is God. Observe the features of the controversy all through this chapter, but especially at verses 13, 19, 25, 37, 48, 52, 59. Observe, too, the repeated declarations of Jesus bearing upon the dignity of His person, as in verses 16, 18, 19, 23, 28, 36, 42, 46, 51, 56, 58. It is comforting that His testimony was not fruitless in discipleship (30).
3. As Jesus passed from this murderous crowd, what miracle is wrought (chapter 9)? What explanation does Jesus afford as to why this man was born blind (3)? How does this work of power and mercy effect the enemies of Jesus, does it soften or harden their opposition (16, 28, 29)? What did they finally do to the man (34)? What does "cast him out" probably mean? Compare verse 22, last clause. How does Jesus make a further claim of Deity in addressing this man (35-37)? It is to be observed in this connection that the discourse on the Good Shepherd, in chapter 10, grew out of the casting out of this man from the synagogue because of his confession of Jesus. The Scribes and Pharisees are the "hirelings" Jesus has in mind, who showed themselves to be such in their treatment of this man. Notice how this discourse also falls into harmony with the purpose of John's Gospel to present the highest aspect of Christ's Person and work, for example, compare His utterances in verses 10, 11, 15, 17, 18. His work is clearly that of a substitute Savior, and yet none other than God could speak of Himself thus. What opposite results were produced by this discourse (19-21)?
4. Reference was made above to chapters 7 and 8 as those of the controversies in the Temple. The first controversy has been described as touching the character of Christ's teaching and the condition for testing it (15-30) ; the second, as touching the character of the Sabbath day (21-24); the third, on the divine character of Christ Himself (25-31); the fourth, on His approaching disappearance, its nature and object (32-36). Another outline is the following: controversy one, on the source of His knowledge (14-24); controversy two, on the origin of His being (25-31); three, on the mysteriousness of His sayings (32-36). In the same way chapter 8 might be regarded as a controversial discourse on (1), the nature of His mission (12-20); (2), its need (21-30); (3), its result (31-36); (4), possibly, its motive (37-58).
Speaking specifically of chapter 10 and the discourse on the Good Shepherd it may be stated that the Shepherd work of our Lord has three aspects: (1), as the Good Shepherd He gives His life for the sheep; (2), as the Great Shepherd He intercedes for them as one alive from the dead, and hence is caring for and perfecting them (히13:20); (3), as the Chief Shepherd He is coming again in glory to reward the faithful under shepherds (벧전5:4).
【요7:1 MHCC】The brethren or kinsmen of Jesus were disgusted, when they found there was no prospect of worldly advantages from him. Ungodly men sometimes undertake to counsel those employed in the work of God; but they only advise what appears likely to promote present advantages. The people differed about his doctrine and miracles, while those who favoured him, dared not openly to avow their sentiments. Those who count the preachers of the gospel to be deceivers, speak out, while many who favour them, fear to get reproach by avowing regard for them.
【요7:2 JFB】2. feast of tabernacles … at hand—This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See 레23:33, &c.; 신16:13, &c.; 느8:14-18).
【요7:3 JFB】3-5. His brethren said—(See on 마13:54-56).
Depart … into Judea, &c.—In 요7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (행1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See 시69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
【요7:6 JFB】6-10. My time is not yet come—that is, for showing Himself to the world.
your time is always ready—that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
【요7:10 JFB】10. then went he … not openly—not "in the (caravan) company" [Meyer]. See on Lu 2:44.
as it were in secret—rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.
【요7:11 JFB】11-13. Jews—the rulers.
sought him—for no good end.
Where is He?—He had not been at Jerusalem for probably a year and a half.
【요7:12 JFB】12. much murmuring—buzzing.
among the people—the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [Webster and Wilkinson].
a good man … Nay … deceiveth the people—the two opposite views of His claims, that they were honest, and that they were an imposture.
【요7:13 JFB】13. none spake openly of him—that is, in His favor, "for fear of the [ruling] Jews."
【요7:14 JFB】14, 15. about the midst of the feast—the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught—The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
【요7:14 MHCC】Every faithful minister may humbly adopt Christ's words. His doctrine is not his own finding out, but is from God's word, through the teaching of his Spirit. And amidst the disputes which disturb the world, if any man, of any nation, seeks to do the will of God, he shall know whether the doctrine is of God, or whether men speak of themselves. Only those who hate the truth shall be given up to errors which will be fatal. Surely it was as agreeable to the design of the sabbath to restore health to the afflicted, as to administer an outward rite. Jesus told them to decide on his conduct according to the spiritual import of the Divine law. We must not judge concerning any by their outward appearance, but by their worth, and by the gifts and graces of God's Spirit in them.
【요7:15 JFB】15. How knoweth … letters—learning (행26:24).
having never learned—at any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher—an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [Meyer]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.
【요7:16 JFB】16-18. doctrine … not mine, &c.—that is, from Myself unauthorized; I am here by commission.
【요7:17 JFB】17. If any man will do his will, &c.—"is willing," or "wishes to do."
whether … of God, or … of myself—from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.
【요7:18 JFB】18. seeketh his own glory—(See on 요5:41-44).
【요7:19 JFB】19, 20. Did not Moses, &c.—that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
【요7:20 JFB】20. The people answered, Thou hast a devil: who goeth about to kill thee?—This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.
【요7:21 JFB】21-24. I have done one work, &c.—Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (요5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
【요7:22 JFB】22. Moses … gave unto you circumcision, &c.—Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"—or rather, "a man's entire body whole"—on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.
【요7:24 JFB】24. Judge not, &c.—that is, Rise above the letter into the spirit of the law.
【요7:25 JFB】25-27. some of them of Jerusalem—the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
【요7:25 MHCC】Christ proclaimed aloud, that they were in error in their thoughts about his origin. He was sent of God, who showed himself true to his promises. This declaration, that they knew not God, with his claim to peculiar knowledge, provoked the hearers; and they sought to take him, but God can tie men's hands, though he does not turn their hearts.
【요7:26 JFB】26. Do the rulers know, &c.—Have they got some new light in favor of His claims?
【요7:27 JFB】27. Howbeit we know this man, &c.—This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus could not be He, since they knew all about His family at Nazareth.
【요7:28 JFB】28, 29. cried Jesus—in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.—that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.—Probably the meaning is, "He that sent Me is the only real Sender of any one."
【요7:30 JFB】30-32. sought to take … none laid hands—their impotence being equal to their malignity.
【요7:31 JFB】31. When Christ cometh, will he, &c.—that is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent.
【요7:31 MHCC】The discourses of Jesus convinced many that he was the Messiah; but they had not courage to own it. It is comfort to those who are in the world, but not of it, and therefore are hated by it and weary of it, that they shall not be in it always, that they shall not be in it long. Our days being evil, it is well they are few. The days of life and of grace do not last long; and sinners, when in misery, will be glad of the help they now despise. Men dispute about such sayings, but the event will explain them.
【요7:32 JFB】32. heard that the people murmured—that mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.
【요7:33 JFB】33, 34. Yet a little while, &c.—that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company—for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"—referring not to any penitential, but to purely selfish cries in their time of desperation.
【요7:35 JFB】35, 36. Whither will he go, &c.—They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
【요7:37 JFB】37-39. the last day, that great day of the feast—the eighth (레23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of 사12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in 요7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed—accompanied with sound of trumpets—that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood—On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching—"Jesus stood," probably in some elevated position.
and cried—as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!—What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (요4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea—in contrast with her hesitation to give Him the perishable water of Jacob's well—here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (마11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (요6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (사55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
【요7:37 MHCC】On the last day of the feast of tabernacles, the Jews drew water and poured it out before the Lord. It is supposed that Christ alluded to this. If any man desires to be truly and for ever happy, let him apply to Christ, and be ruled by him. This thirst means strong desires after spiritual blessings, which nothing else can satisfy; so the sanctifying and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfort flows plentifully and constantly as a river; strong as a stream to bear down the opposition of doubts and fears. There is a fulness in Christ, of grace for grace. The Spirit dwelling and working in believers, is as a fountain of living, running water, out of which plentiful streams flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuable influences we may apply. These streams have flowed from our glorified Redeemer, down to this age, and to the remote corners of the earth. May we be anxious to make them known to others.
【요7:38 JFB】38. as the scripture hath said—These words belong to what follows, "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to such as 사58:11; Joe 3:18; Z전14:8; 겔47:1-12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him.
out of his belly—that is, his inner man, his soul, as in 잠20:27.
rivers of living water—(See on 요4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.
【요7:39 JFB】39. this spake he of the Spirit—who, by His direct personal agency, opens up this spring of living waters in the human spirit (요3:6), and by His indwelling in the renewed soul ensures their unfailing flow.
they that believe, &c.—As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one "receives" the Spirit.
for the Holy Ghost was not yet given—Beyond all doubt the word "given," or some similar word, is the right supplement. In 요16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given.
Jesus not yet glorified—The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving of the Spirit, but that this illustrious Gift, direct from the hands of the ascended Saviour, was God's intimation to the world that He whom it had cast out, crucified, and slain, was "His Elect, in whom His soul delighted," and that it was through the smiting of that Rock that the waters of the Spirit—for which the Church was waiting, and with pomp at the feast of tabernacles proclaiming its expectation—had gushed forth upon a thirsty world.
【요7:40 JFB】40-43. Many … when they heard this … said, Of a truth, &c.—The only wonder is they did not all say it. "But their minds were blinded."
【요7:40 MHCC】The malice of Christ's enemies is always against reason, and sometimes the staying of it cannot be accounted for. Never any man spake with that wisdom, and power, and grace, that convincing clearness, and that sweetness, wherewith Christ spake. Alas, that many, who are for a time restrained, and who speak highly of the word of Jesus, speedily lose their convictions, and go on in their sins! People are foolishly swayed by outward motives in matters of eternal moment, are willing even to be damned for fashion's sake. As the wisdom of God often chooses things which men despise, so the folly of men commonly despises those whom God has chosen. The Lord brings forward his weak and timid disciples, and sometimes uses them to defeat the designs of his enemies.
【요7:41 JFB】41. Others said, This is the Christ—(See on 요1:21).
Shall Christ come out of Galilee?
【요7:42 JFB】42. scripture said … of the seed of David, and out of … Bethlehem, &c.—We accept this spontaneous testimony to our David-descended, Bethlehem-born Saviour. Had those who gave it made the inquiry which the case demanded, they would have found that Jesus "came out of Galilee" (요7:41) and "out of Bethlehem" both, alike in fulfilment of prophecy as in point of fact. (마2:23; 4:13-16).
【요7:44 JFB】44-49. would have taken him; but, &c.—(See on 요7:30).
【요7:45 JFB】45. Then came the officers—"sent to take him" (요7:32).
Why … not brought him?—already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.
【요7:46 JFB】46. Never man spake like this man—Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, Rowland Hiss) have confessed to all that they were unmanned.
【요7:47 JFB】47. ye also deceived—In their own servants this seemed intolerable.
【요7:48 JFB】48. any of the rulers or … Pharisees believed—"Many of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed Him" (요12:42), and this appeal must have stung such of them as heard it to the quick.
【요7:49 JFB】49. But this people—literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.)
knoweth not the law—that is, by school learning, which only subverted it by human traditions.
are cursed—a cursed set (a kind of swearing at them, out of mingled rage and scorn).
【요7:50 JFB】50-53. Nicodemus—reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
【요7:51 JFB】51. Doth our law, &c.—a very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The feebleness of his defense of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees" [Webster and Wilkinson].
【요7:52 JFB】52. thou of Galilee—in this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One.
Search … out of Galilee … no prophet—Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.
※ 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.