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■ 요한복음 8장
1. 예수는 감람 산으로 가시다
Jesus went unto the mount of Olives .
2. 아침에 다시 성전으로 들어오시니 백성이 다 나오는지라 앉으사 저희를 가르치시더니
And early in the morning he came again into the temple , and all the people came unto him ; and he sat down , and taught them .
3. 서기관들과 바리새인들이 간음 중에 잡힌 여자를 끌고 와서 가운데 세우고
And the scribes and Pharisees brought unto him a woman taken in adultery ; and when they had set her in the midst ,
4. 예수께 말하되 선생이여 이 여자가 간음하다가 현장에서 잡혔나이다
They say unto him , Master , this woman was taken in adultery , in the very act .
5. 모세는 율법에 이러한 여자를 돌로 치라 명하였거니와 선생은 어떻게 말하겠나이까
Now Moses in the law commanded us , that such should be stoned : but what sayest thou ?
6. 저희가 이렇게 말함은 고소할 조건을 얻고자 하여 예수를 시험함이러라 예수께서 몸을 굽히사 손가락으로 땅에 쓰시니
This they said , tempting him , that they might have to accuse him . But Jesus stooped down , and with his finger wrote on the ground , as though he heard them not.
7. 저희가 묻기를 마지 아니하는지라 이에 일어나 가라사대 너희 중에 죄 없는 자가 먼저 돌로 치라 하시고
So when they continued asking him , he lifted up himself , and said unto them , He that is without sin among you , let him first cast a stone at her .
8. 다시 몸을 굽히사 손가락으로 땅에 쓰시니
And again he stooped down , and wrote on the ground .
9. 저희가 이 말씀을 듣고 양심의 가책을 받아 어른으로 시작하여 젊은이까지 하나씩 하나씩 나가고 오직 예수와 그 가운데 섰는 여자만 남았더라
And they which heard it, being convicted by their own conscience , went out one by one , beginning at the eldest , even unto the last : and Jesus was left alone , and the woman standing in the midst .
10. 예수께서 일어나사 여자 외에 아무도 없는 것을 보시고 이르시되 여자여 너를 고소하던 그들이 어디 있느냐 너를 정죄한 자가 없느냐
When Jesus had lifted up himself , and saw none but the woman , he said unto her , Woman , where are those thine accusers ? hath no man condemned thee ?
11. 대답하되 주여 없나이다 예수께서 가라사대 나도 너를 정죄하지 아니하노니 가서 다시는 죄를 범치 말라 하시니라]
She said , No man , Lord . And Jesus said unto her , Neither do I condemn thee : go , and sin no more .
12. 예수께서 또 일러 가라사대 나는 세상의 빛이니 나를 따르는 자는 어두움에 다니지 아니하고 생명의 빛을 얻으리라
Then spake Jesus again unto them , saying , I am the light of the world : he that followeth me shall not walk in darkness , but shall have the light of life .
13. 바리새인들이 가로되 네가 너를 위하여 증거하니 네 증거는 참되지 아니하도다
The Pharisees therefore said unto him , Thou bearest record of thyself ; thy record is not true .
14. 예수께서 대답하여 가라사대 내가 나를 위하여 증거하여도 내 증거가 참되니 나는 내가 어디서 오며 어디로 가는 것을 앎이어니와 너희는 내가 어디서 오며 어디로 가는 것을 알지 못하느니라
Jesus answered and said unto them , Though I bear record of myself , yet my record is true : for I know whence I came , and whither I go ; but ye cannot tell whence I come , and whither I go .
15. 너희는 육체를 따라 판단하나 나는 아무도 판단치 아니하노라
Ye judge after the flesh ; I judge no man .
16. 만일 내가 판단하여도 내 판단이 참되니 이는 내가 혼자 있는 것이 아니요 나를 보내신 이가 나와 함께 계심이라
And yet if I judge , my judgment is true : for I am not alone , but I and the Father that sent me .
17. 너희 율법에도 두 사람의 증거가 참되다 기록하였으니
It is also written in your law , that the testimony of two men is true .
18. 내가 나를 위하여 증거하는 자가 되고 나를 보내신 아버지도 나를 위하여 증거하시느니라
I am one that bear witness of myself , and the Father that sent me beareth witness of me .
19. 이에 저희가 묻되 네 아버지가 어디 있느냐 예수께서 대답하시되 너희는 나를 알지 못하고 내 아버지도 알지 못하는도다 나를 알았더면 내 아버지도 알았으리라
Then said they unto him , Where is thy Father ? Jesus answered , Ye neither know me , nor my Father : if ye had known me , ye should have known my Father also .
20. 이 말씀은 성전에서 가르치실 때에 연보궤 앞에서 하셨으나 잡는 사람이 없으니 이는 그의 때가 아직 이르지 아니하였음이러라
These words spake Jesus in the treasury , as he taught in the temple : and no man laid hands on him ; for his hour was not yet come .
21. 다시 이르시되 내가 가리니 너희가 나를 찾다가 너희 죄 가운데서 죽겠고 나의 가는 곳에는 너희가 오지 못하리라
Then said Jesus again unto them , I go my way , and ye shall seek me , and shall die in your sins : whither I go , ye cannot come .
22. 유대인들이 가로되 저가 나의 가는 곳에는 너희가 오지 못하리라 하니 저가 자결하려는가
Then said the Jews , Will he kill himself ? because he saith , Whither I go , ye cannot come .
23. 예수께서 가라사대 너희는 아래서 났고 나는 위에서 났으며 너희는 이 세상에 속하였고 나는 이 세상에 속하지 아니하였느니라
And he said unto them , Ye are from beneath ; I am from above : ye are of this world ; I am not of this world .
24. 이러므로 내가 너희에게 말하기를 너희가 너희 죄 가운데서 죽으리라 하였노라 너희가 만일 내가 그인 줄 믿지 아니하면 너희 죄 가운데서 죽으리라
I said therefore unto you , that ye shall die in your sins : for if ye believe not that I am he, ye shall die in your sins .
25. 저희가 말하되 네가 누구냐 예수께서 가라사대 나는 처음부터 너희에게 말하여 온 자니라
Then said they unto him , Who art thou ? And Jesus saith unto them , Even the same that I said unto you from the beginning .
26. 내가 너희를 대하여 말하고 판단할 것이 많으나 나를 보내신 이가 참되시매 내가 그에게 들은 그것을 세상에게 말하노라 하시되
I have many things to say and to judge of you : but he that sent me is true ; and I speak to the world those things which I have heard of him .
27. 저희는 아버지를 가리켜 말씀하신 줄을 깨닫지 못하더라
They understood not that he spake to them of the Father .
28. 이에 예수께서 가라사대 너희는 인자를 든 후에 내가 그인 줄을 알고 또 내가 스스로 아무 것도 하지 아니하고 오직 아버지께서 가르치신 대로 이런 것을 말하는 줄도 알리라
Then said Jesus unto them , When ye have lifted up the Son of man , then shall ye know that I am he, and that I do nothing of myself ; but as my Father hath taught me , I speak these things .
29. 나를 보내신 이가 나와 함께 하시도다 내가 항상 그의 기뻐하시는 일을 행하므로 나를 혼자 두지 아니하셨느니라
And he that sent me is with me : the Father hath not left me alone ; for I do always those things that please him .
30. 이 말씀을 하시매 많은 사람이 믿더라
As he spake these words , many believed on him .
31. 그러므로 예수께서 자기를 믿은 유대인들에게 이르시되 너희가 내 말에 거하면 참 내 제자가 되고
Then said Jesus to those Jews which believed on him , If ye continue in my word , then are ye my disciples indeed ;
32. 진리를 알지니 진리가 너희를 자유케 하리라
And ye shall know the truth , and the truth shall make you free .
33. 저희가 대답하되 우리가 아브라함의 자손이라 남의 종이 된 적이 없거늘 어찌하여 우리가 자유케 되리라 하느냐
They answered him , We be Abraham’s seed , and were never in bondage to any man : how sayest thou , Ye shall be made free ?
34. 예수께서 대답하시되 진실로 진실로 너희에게 이르노니 죄를 범하는 자마다 죄의 종이라
Jesus answered them , Verily , verily , I say unto you , Whosoever committeth sin is the servant of sin .
35. 종은 영원히 집에 거하지 못하되 아들은 영원히 거하나니
And the servant abideth not in the house for ever : but the Son abideth ever .
36. 그러므로 아들이 너희를 자유케 하면 너희가 참으로 자유하리라
If the Son therefore shall make you free , ye shall be free indeed .
37. 나도 너희가 아브라함의 자손인 줄 아노라 그러나 내 말이 너희 속에 있을 곳이 없으므로 나를 죽이려 하는도다
I know that ye are Abraham’s seed ; but ye seek to kill me , because my word hath no place in you .
38. 나는 내 아버지에게서 본 것을 말하고 너희는 너희 아비에게서 들은 것을 행하느니라
I speak that which I have seen with my Father : and ye do that which ye have seen with your father .
39. 대답하여 가로되 우리 아버지는 아브라함이라 하니 예수께서 가라사대 너희가 아브라함의 자손이면 아브라함의 행사를 할 것이어늘
They answered and said unto him , Abraham is our father . Jesus saith unto them , If ye were Abraham’s children , ye would do the works of Abraham .
40. 지금 하나님께 들은 진리를 너희에게 말한 사람인 나를 죽이려 하는도다 아브라함은 이렇게 하지 아니하였느니라
But now ye seek to kill me , a man that hath told you the truth , which I have heard of God : this did not Abraham .
41. 너희는 너희 아비의 행사를 하는도다 대답하되 우리가 음란한 데서 나지 아니하였고 아버지는 한 분뿐이시니 곧 하나님이시로다
Ye do the deeds of your father . Then said they to him , We be not born of fornication ; we have one Father , even God .
42. 예수께서 가라사대 하나님이 너희 아버지였으면 너희가 나를 사랑하였으리니 이는 내가 하나님께로 나서 왔음이라 나는 스스로 온 것이 아니요 아버지께서 나를 보내신 것이니라
Jesus said unto them , If God were your Father , ye would love me : for I proceeded forth and came from God ; neither came I of myself , but he sent me .
43. 어찌하여 내 말을 깨닫지 못하느냐 이는 내 말을 들을 줄 알지 못함이로다
Why do ye not understand my speech ? even because ye cannot hear my word .
44. 너희는 너희 아비 마귀에게서 났으니 너희 아비의 욕심을 너희도 행하고자 하느니라 저는 처음부터 살인한 자요 진리가 그 속에 없으므로 진리에 서지 못하고 거짓을 말할 때마다 제 것으로 말하나니 이는 저가 거짓말장이요 거짓의 아비가 되었음이니라
Ye are of your father the devil , and the lusts of your father ye will do . He was a murderer from the beginning , and abode not in the truth , because there is no truth in him . When he speaketh a lie , he speaketh of his own : for he is a liar , and the father of it .
45. 내가 진리를 말하므로 너희가 나를 믿지 아니하는도다
And because I tell you the truth , ye believe me not .
46. 너희 중에 누가 나를 죄로 책잡겠느냐 내가 진리를 말하매 어찌하여 나를 믿지 아니하느냐
Which of you convinceth me of sin ? And if I say the truth , why do ye not believe me ?
47. 하나님께 속한 자는 하나님의 말씀을 듣나니 너희가 듣지 아니함은 하나님께 속하지 아니하였음이로다
He that is of God heareth God’s words : ye therefore hear them not , because ye are not of God .
48. 유대인들이 대답하여 가로되 우리가 너를 사마리아 사람이라 또는 귀신이 들렸다 하는 말이 옳지 아니하냐
Then answered the Jews , and said unto him , Say we not well that thou art a Samaritan , and hast a devil ?
49. 예수께서 대답하시되 나는 귀신 들린 것이 아니라 오직 내 아버지를 공경함이어늘 너희가 나를 무시하는도다
Jesus answered , I have not a devil ; but I honour my Father , and ye do dishonour me .
50. 나는 내 영광을 구치 아니하나 구하고 판단하시는 이가 계시니라
And I seek not mine own glory : there is one that seeketh and judgeth .
51. 진실로 진실로 너희에게 이르노니 사람이 내 말을 지키면 죽음을 영원히 보지 아니하리라
Verily , verily , I say unto you , If a man keep my saying , he shall never see death .
52. 유대인들이 가로되 지금 네가 귀신들린 줄을 아노라 아브라함과 선지자들도 죽었거늘 네 말은 사람이 내 말을 지키면 죽음을 영원히 맛보지 아니하리라 하니
Then said the Jews unto him , Now we know that thou hast a devil . Abraham is dead , and the prophets ; and thou sayest , If a man keep my saying , he shall never taste of death .
53. 너는 이미 죽은 우리 조상 아브라함보다 크냐 또 선지자들도 죽었거늘 너는 너를 누구라 하느냐
Art thou greater than our father Abraham , which is dead ? and the prophets are dead : whom makest thou thyself ?
54. 예수께서 대답하시되 내가 내게 영광을 돌리면 내 영광이 아무 것도 아니어니와 내게 영광을 돌리시는 이는 내 아버지시니 곧 너희가 너희 하나님이라 칭하는 그이시라
Jesus answered , If I honour myself , my honour is nothing : it is my Father that honoureth me ; of whom ye say , that he is your God :
55. 너희는 그를 알지 못하되 나는 아노니 만일 내가 알지 못한다 하면 나도 너희 같이 거짓말장이가 되리라 나는 그를 알고 또 그의 말씀을 지키노라
Yet ye have not known him ; but I know him : and if I should say , I know him not , I shall be a liar like unto you : but I know him , and keep his saying .
56. 너희 조상 아브라함은 나의 때 볼 것을 즐거워하다가 보고 기뻐하였느니라
Your father Abraham rejoiced to see my day : and he saw it, and was glad .
57. 유대인들이 가로되 네가 아직 오십도 못되었는데 아브라함을 보았느냐
Then said the Jews unto him , Thou art not yet fifty years old , and hast thou seen Abraham ?
58. 예수께서 가라사대 진실로 진실로 너희에게 이르노니 아브라함이 나기 전부터 내가 있느니라 하시니
Jesus said unto them , Verily , verily , I say unto you , Before Abraham was , I am .
59. 저희가 돌을 들어 치려 하거늘 예수께서 숨어 성전에서 나가시니라
Then took they up stones to cast at him : but Jesus hid himself , and went out of the temple , going through the midst of them , and so passed by .
■ 주석 보기
【요8:1 JFB】요8:1-11. The Woman Taken in Adultery.
1, 2. Jesus went unto the Mount of Olives—This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (요7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lu 21:37, 38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].
【요8:1 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).
【요8:1 MHCC】Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of others, are especially concerned to look to themselves, and keep themselves pure. In this matter Christ attended to the great work about which he came into the world, that was, to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the accused to repentance, by showing her his mercy, but the prosecutors also, by showing them their sins; they thought to insnare him, he sought to convince and convert them. He declined to meddle with the magistrate's office. Many crimes merit far more severe punishment than they meet with; but we should not leave our own work, to take that upon ourselves to which we are not called. When Christ sent her away, it was with this caution, Go, and sin no more. Those who help to save the life of a criminal, should help to save the soul with the same caution. Those are truly happy, whom Christ does not condemn. Christ's favour to us in the forgiveness of past sins should prevail with us, Go then, and sin no more.
【요8:3 JFB】3-6. scribes and Pharisees—foiled in their yesterday's attempt, and hoping to succeed better in this.
【요8:4 JFB】4, 5. woman … in adultery … Moses … commanded … should be stoned—simply put to death (신22:22), but in aggravated cases, at least in later times, this was probably by stoning (겔16:40).
but what sayest thou—hoping, whatever He might answer, to put Him in the wrong:—if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.
【요8:6 JFB】6. stooped down—It will be observed He was sitting when they came to Him.
with his finger wrote on the ground—The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wished to show them His aversion to enter on the subject. But as this did not suit them, they "continue asking Him," pressing for an answer. At last, raising Himself He said.
【요8:7 JFB】7. He that is without sin—not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.
cast a stone—"the stone," meaning the first one (신17:7).
【요8:8 JFB】8. again he stooped down and wrote—The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.
【요8:9 JFB】9. they … convicted … went out one by one … Jesus was left alone—that is, without one of her accusers remaining; for it is added.
the woman in the midst—that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off—which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.
【요8:10 JFB】10. Woman, &c.—What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lu 5:28; 7:48]—"Go in peace" [compare 막5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (요12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (요5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).
【요8:12 JFB】요8:12-59. Further Discourses of Jesus—Attempt to Stone Him.
12. I am the light of the world—As the former references to water (요4:13, 14; 7:37-39) and to bread (요6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on 요8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE Light of the world"—plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (엡5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, 요5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (요1:8, 9). Under this magnificent title Messiah was promised of old (사42:6; 말4:2, &c.).
he that followeth me—as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
but shall have the light of life—the light, as of a new world, a newly awakened spiritual and eternal life.
【요8:12 MHCC】Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without the truths which are necessary to keep them from destroying error, and the directions in the way of duty, necessary to keep them from condemning sin.
【요8:13 JFB】13-19. bearest record of thyself; thy record is not true—How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.
【요8:14 JFB】14. for I know whence I came, and whither I go, &c.—(See on 요7:28).
【요8:15 JFB】15. Ye judge after the flesh—with no spiritual apprehension.
I judge no man.
【요8:16 JFB】16. And yet if I judge, my judgment is true, &c.—Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution—that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on 요5:31, 32). And these are the two witnesses to any fact which your law requires.
【요8:17 MHCC】If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time appointed of the Father. Every true believer can look up and say with pleasure, My times are in thy hand, and better there than in my own. To all God's purposes there is a time.
【요8:20 JFB】20. These words spake Jesus in the treasury—a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of 요8:2-11, as the place where the woman was brought.
no man laid hands on him, &c.—(See on 요7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.
【요8:21 JFB】21-25. Then said Jesus again unto them, I go my way, &c.—(See on 요7:33).
【요8:21 MHCC】Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine is given, to work upon those only who believe in Christ. Some say, Who is this Jesus? They allow him to have been a Prophet, an excellent Teacher, and even more than a creature; but cannot acknowledge him as over all, God blessed for evermore. Will not this suffice? Jesus here answers the question. Is this to honour him as the Father? Does this admit his being the Light of the world, and the Life of men, one with the Father? All shall know by their conversion, or in their condemnation, that he always spake and did what pleased the Father, even when he claimed the highest honours to himself.
【요8:22 JFB】22. Then said the Jews, Will he kill himself?—seeing something more in His words than before (요7:35), but their question more malignant and scornful.
【요8:23 JFB】23. Ye are from beneath; I am from above—contrasting Himself, not as in 요3:31, simply with earthborn messengers of God, but with men sprung from and breathing an opposite element from His, which rendered it impossible that He and they should have any present fellowship, or dwell eternally together. (Again see on 요7:33; also see on 요8:44).
【요8:24 JFB】24. if ye believe not that I am he, ye shall die in your sins—They knew well enough what He meant (막13:6, Greek; compare 마24:5). But He would not, by speaking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM He" (신32:39; 사43:10, 13; 46:4; 48:12). See on 요6:20.
【요8:25 JFB】25. Who art thou?—hoping thus to extort an explicit answer; but they are disappointed.
【요8:26 JFB】26, 27. I have many things to say and to judge of you; but he that sent me is true, &c.—that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation,요16:8), but what I do say is just the message My Father hath given Me to deliver.
【요8:28 JFB】28-30. When ye have lifted up the Son of man—The plainest intimation He had yet given in public of the manner and the authors of His death.
then shall ye know that I am he, &c.—that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.
【요8:29 JFB】29. the Father hath not left me alone; for I do always those things that please him, &c.—that is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a sympathy and support transcending all human applause; I came hither to do My Father's will, and in the doing of it have not ceased to please Him; therefore is He ever by Me with His approving smile, His cheering words, His supporting arm.
【요8:30 JFB】30. As he spake these words, many believed on him—Instead of wondering at this, the wonder would be if words of such unearthly, surpassing grandeur could be uttered without captivating some that heard them. And just as "all that sat in the council" to try Stephen "saw his face"—though expecting nothing but death—"as it had been the face of an angel" (행6:15), so may we suppose that, full of the sweet supporting sense of His Father's presence, amidst the rage and scorn of the rulers, a divine benignity beamed from His countenance, irradiated the words that fell from Him, and won over the candid "many" of His audience.
【요8:30 MHCC】Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spoke of spiritual liberty; but carnal hearts feel no other grievances than those that molest the body, and distress their worldly affairs. Talk to them of their liberty and property, tell them of waste committed upon their lands, or damage done to their houses, and they understand you very well; but speak of the bondage of sin, captivity to Satan, and liberty by Christ; tell of wrong done to their precious souls, and the hazard of their eternal welfare, then you bring strange things to their ears. Jesus plainly reminded them, that the man who practised any sin, was, in fact, a slave to that sin, which was the case with most of them. Christ in the gospel offers us freedom, he has power to do this, and those whom Christ makes free are really so. But often we see persons disputing about liberty of every kind, while they are slaves to some sinful lust.
【요8:31 JFB】31-33. Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.—The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare 요15:3-8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."
【요8:33 JFB】33. They answered him, We be Abraham's seed, and were never in bondage to any man, &c.—Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to think so; but it is hard to ascribe such a petulant speech to the newly gained disciples, even in the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed up with them in the same part of the crowd, but of a very different spirit. The pride of the Jewish nation, even now after centuries of humiliation, is the most striking feature of their character. "Talk of freedom to us? Pray when or to whom were we ever in bondage?" This bluster sounds almost ludicrous from such a nation. Had they forgotten their long and bitter bondage in Egypt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probably they saw that our Lord pointed to something else—freedom, perhaps, from the leaders of sects or parties—and were not willing to allow their subjection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare somewhat deeper than this, to a bondage they little dreamt of.
【요8:34 JFB】34, 35. Whosoever committeth sin—that is, liveth in the commission of it—(Compare 요일3:8; 마7:23).
is the servant of sin—that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 벧후2:19; 계6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.
【요8:35 JFB】35. And the servant abideth not in the house for ever, but the Son abideth ever—that is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncertain and precarious. But the Son's relationship to the Father is a natural and essential one; it is an indefeasible tie; His abode in it is perpetual and of right: That is My relationship, My tie: If, then, ye would have your connection with God's family made real, rightful, permanent, ye must by the Son be manumitted and adopted as sons and daughters of the Lord Almighty." In this sublime statement there is no doubt a subordinate allusion to 창21:10, "Cast out this bondwoman and her son, for the son of this bond-woman shall not be heir with my son, with Isaac." (Compare 갈4:22-30).
【요8:37 JFB】37-41. ye seek to kill me—He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell—it was the awe which His combined dignity, courage, and benignity struck into them.
because my word hath no place in you—When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.
【요8:37 MHCC】Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth both heals and nourishes the hearts of those who receive it. The truth taught by philosophers has not this power and effect, but only the truth of God. Those who claim the privileges of Abraham, must do Abraham's works; must be strangers and sojourners in this world; keep up the worship of God in their families, and always walk before God.
【요8:38 JFB】38. my Father … your father—(See on 요8:23).
【요8:39 JFB】39. If ye were Abraham's children, ye would do the works of Abraham—He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, but the reverse.
【요8:40 JFB】40. this did not Abraham—In so doing ye act in direct opposition to him.
【요8:41 JFB】41. We be not born of fornication … we have one Father, God—meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended from His own chosen Abraham.
【요8:41 MHCC】Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom all liars shall have their portion for ever. The special lusts of the devil are spiritual wickedness, the lusts of the mind, and corrupt reasonings, pride and envy, wrath and malice, enmity to good, and enticing others to evil. By the truth, here understand the revealed will of God as to the salvation of men by Jesus Christ, the truth Christ was now preaching, and which the Jews opposed.
【요8:42 JFB】42, 43. If God were your Father, ye would love me—"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.
【요8:44 JFB】44. Ye are of your father the devil—"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford].
the lusts of your father—his impure, malignant, ungodly propensities, inclinations, desires.
ye will do—are willing to do; not of any blind necessity of nature, but of pure natural inclination.
He was a murderer from the beginning—The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.
and abode not in the truth—As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present—not past—this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.
no truth in him—void of all that holy, transparent rectitude which, as His creature, he originally possessed.
When he speaketh a lie, he speaketh of his own—perhaps his own resources, treasures (마12:35) [Alford]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.
the father of it—that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Lu 11:21, 22), it is only such as "love the darkness," who are addressed as children of the devil (마13:38; 요일3:8-10).
【요8:45 JFB】45-47. And because I tell you the truth, ye believe me not—not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.
【요8:46 JFB】46. Which of you convinceth me of sin—"Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of course, they could only be supposed to impeach His life; but in One who had already passed through unparalleled complications, and had continually to deal with friends and foes of every sort and degree, such a challenge thrown wide among His bitterest enemies, can amount to nothing short of a claim to absolute sinlessness.
【요8:48 JFB】48-51. Say we not well that thou art a Samaritan, and hast a devil?—What intense and virulent scorn! (See 히12:3). The "say we not well" refers to 요7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title—retorting perhaps, this denial of their true descent from Abraham.
【요8:48 MHCC】Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; he shall by no means see death for ever. Though now they cannot avoid seeing death, and tasting it also, yet they shall shortly be where it will be no more forever, 출14:13.
【요8:49 JFB】49. Jesus answered, I have not a devil—What calm dignity is here! Verily, "when reviled, He reviled not again" (벧전2:23). Compare Paul (행26:25), "I am not mad," &c. He adds not, "Nor am I a Samaritan," that He might not even seem to partake of their contempt for a race that had already welcomed Him as the Christ, and began to be blessed by Him.
I honour my Father, and ye do dishonour me—the language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake I have borne reproach; shame hath covered my face; I am become a stranger unto my brethren, an alien unto my mother's children. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me" (시69:7-9).
【요8:50 JFB】50. I seek not mine own glory: there is one that seeketh—that is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (요5:23; and compare 마17:5); but giving to Him (요6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (사53:11).
【요8:51 JFB】51. If a man keep my saying, he shall never see death—Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scepter of grace. The word "keep" is in harmony with 요8:31, "If ye continue in My word," expressing the permanency, as a living and paramount principle, of that faith to which He referred: "never see death," though virtually uttered before (요5:24; 6:40, 47, 51), is the strongest and most naked statement of a very glorious truth yet given. (In 요11:26 it is repeated in nearly identical terms).
【요8:52 JFB】52, 53. Then said the Jews unto him, Now we know that thou hast a devil, &c.—"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"
【요8:54 JFB】54-56. If I honour myself, my honour is nothing, &c.—(See on 요5:31, &c.).
【요8:54 MHCC】Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 살후1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. “Before Abraham was, I AM.” This speaks Abraham a creature, and our Lord the Creator; well, therefore, might he make himself greater than Abraham. I AM, is the name of God, 출3:14; it speaks his self-existence; he is the First and the Last, ever the same, 계1:8. Thus he was not only before Abraham, but before all worlds, 잠8:23; 요1:1. As Mediator, he was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world, 계13:8. The Lord Jesus was made of God Wisdom, Righteousness, Sanctification, and Redemption, to Adam, and Abel, and all that lived and died by faith in him, before Abraham. The Jews were about to stone Jesus for blasphemy, but he withdrew; by his miraculous power he passed through them unhurt. Let us stedfastly profess what we know and believe concerning God; and if heirs of Abraham's faith, we shall rejoice in looking forward to that day when the Saviour shall appear in glory, to the confusion of his enemies, and to complete the salvation of all who believe in him.
【요8:55 JFB】55. I shall be a liar like unto you—now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.
【요8:56 JFB】56. Abraham rejoiced to see my day, &c.—exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,
he saw it, and was glad—he actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day—the second clause just repeating the first—how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [Stier, Alford, &c.], the words seem very unsuitable to express it. It expresses something past—"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (Olshausen, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.
【요8:57 JFB】57-59. Then said the Jews unto him, Thou art not yet fifty years old—"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford].
and hast thou seen Abraham?—He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it—"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.
【요8:58 JFB】58. Before Abraham was, I am—The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement therefore is not that Christ came into existence before Abraham did (as Arians affirm is the meaning), but that He never came into being at all, but existed before Abraham had a being; in other words, existed before creation, or eternally (as 요1:1). In that sense the Jews plainly understood Him, since "then took they up stones to cast at Him," just as they had before done when they saw that He made Himself equal with God (요5:18).
hid himself—(See on Lu 4:30).
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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.