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■ 요한일서 1장
1. 태초부터 있는 생명의 말씀에 관하여는 우리가 들은 바요 눈으로 본 바요 주목하고 우리 손으로 만진 바라
That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled , of the Word of life ;
2. 이 생명이 나타내신 바 된지라 이 영원한 생명을 우리가 보았고 증거하여 너희에게 전하노니 이는 아버지와 함께 계시다가 우리에게 나타내신 바 된 자니라
(For the life was manifested , and we have seen it, and bear witness , and shew unto you that eternal life , which was with the Father , and was manifested unto us ;)
3. 우리가 보고 들은 바를 너희에게도 전함은 너희로 우리와 사귐이 있게 하려 함이니 우리의 사귐은 아버지와 그 아들 예수 그리스도와 함께 함이라
That which we have seen and heard declare we unto you , that ye also may have fellowship with us : and truly our fellowship is with the Father , and with his Son Jesus Christ .
4. 우리가 이것을 씀은 우리의 기쁨이 충만케 하려 함이로라
And these things write we unto you , that your joy may be full .
5. 우리가 저에게서 듣고 너희에게 전하는 소식이 이것이니 곧 하나님은 빛이시라 그에게는 어두움이 조금도 없으시니라
This then is the message which we have heard of him , and declare unto you , that God is light , and in him is no darkness at all .
6. 만일 우리가 하나님과 사귐이 있다 하고 어두운 가운데 행하면 거짓말을 하고 진리를 행치 아니함이거니와
If we say that we have fellowship with him , and walk in darkness , we lie , and do not the truth :
7. 저가 빛 가운데 계신 것 같이 우리도 빛 가운데 행하면 우리가 서로 사귐이 있고 그 아들 예수의 피가 우리를 모든 죄에서 깨끗하게 하실 것이요
But if we walk in the light , as he is in the light , we have fellowship one with another , and the blood of Jesus Christ his Son cleanseth us from all sin .
8. 만일 우리가 죄 없다 하면 스스로 속이고 또 진리가 우리 속에 있지 아니할 것이요
If we say that we have no sin , we deceive ourselves , and the truth is not in us .
9. 만일 우리가 우리 죄를 자백하면 저는 미쁘시고 의로우사 우리 죄를 사하시며 모든 불의에서 우리를 깨끗케 하실 것이요
If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness .
10. 만일 우리가 범죄하지 아니하였다 하면 하나님을 거짓말하는 자로 만드는 것이니 또한 그의 말씀이 우리 속에 있지 아니하니라
If we say that we have not sinned , we make him a liar , and his word is not in us .
■ 주석 보기
【요일1:1 JFB】요일1:1-10. The Writer's Authority as an Eyewitness to the Gospel Facts, Having Seen, Heard, and Handled Him Who Was from the Beginning: His Object in Writing: His Message. If We Would Have Fellowship with Him, We Must Walk in Light, as He Is Light.
1. Instead of a formal, John adopts a virtual address (compare 요일1:4). To wish joy to the reader was the ancient customary address. The sentence begun in 요일1:1 is broken off by the parenthetic 요일1:2, and is resumed at 요일1:3 with the repetition of some words from 요일1:1.
That which was—not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (요일1:2); answering to "Him that is from the beginning" (요일2:13); so John's Gospel, 요1:1, "In the beginning was the Word." 잠8:23, "I was set up from everlasting, from the beginning, or ever the earth was."
we—apostles.
heard … seen … looked upon … handled—a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard … have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.
hands … handled—Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping afterWITH THE HANDS") if haply they might find God (see 행17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.
of—"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at 요일1:5.
【요일1:1 CWC】[GOD IS LIGHT]
First John is addressed to no particular church or individual, but it is thought that the apostle had in mind a cycle of churches like the seven of Asia (see Revelation 1). It is likely that the Christians to whom he wrote were of Gentile rather than Jewish origin, as judged by the few references to the Old Testament, and by such allusions as that in chapter 5:21.
The epistle was written later than the Gospel by the same author, as gathered from the circumstances that an acquaintance with its facts is presupposed, and also because the words of Christ are cited if known.
The occasion of its writing seems to have been the presence of false teachers, as we judge from passages, of which 2:18-26 and 4:1-6 are examples. And, indeed, we learn from the writers of church history that at a very early period there were three classes of heretics as they were called, (1) The Ebionites, who denied the Deity of Christ; (2) the Docetists, who denied His humanity; (3) the Cerinthians, who denied the union of the two natures, human and divine, prior to His baptism.
The Theme is stated to be "Fellowship with God" in chapter 1:3, 4, and the idea is presented to us not in a progression of thought, but after the manner of the law of recurrence, which we have come to recognize in other instances. Perhaps it might be said rather, that the apostle gives us three distinct cycles of thought, which form in their combination a beautiful picture of truth, and a cumulative application of the main line of instruction. For example, God is light (1:5), hence fellowship with God depends on our walking in the light. Again, God is righteous (2:29), hence fellowship with God depends on our doing righteousness. And finally, God is love, (4:7, 8) hence fellowship with God depends on our possessing and manifesting love.
Introduction 1:1-4.
In the introduction three thoughts are set before us concerning the apostleship of Christ, which may be thus expressed:
The proofs of the apostleship, viz: to have seen and heard Christ, verse 1.
The character of the apostleship, viz : the declaration of Christ, verse 2.
The object of the apostleship, fellowship in Christ, verses 3, 4.
What peculiar expressions in the opening chapter of John's Gospel are recalled by the first verse? What bearing has this upon the statement that the Gospel was first written? Against which of the heresies, previously mentioned, do these words seem directed? How does the Revised Version translate verse 2. especially the phrase "that eternal life"? Against which of the heresies does these words, as given in the Revised Version, seem directed?
2. First Cycle of Thought 1:5-2:28.
What is the first message that John declares to them (5)? If "God is light," how is fellowship to be maintained with Him, (6, 7)? If fellowship is to be maintained by walking in the light, how may we walk in the light?
1. By perceiving and confessing sin in the faith of Jesus Christ (1:8-2:2).
2. By keeping God's commandments (3, 8).
3. Especially the commandment of love to the brethren (9, 11).
4. This keeping of God's commandments is incompatible with the love of the world (15-17).
5. It is incompatible with fellowship of false teachers (18-28).
Notice how this last corroborates the remarks concerning the nature of the heresies in John's time. Notice the peculiar title ascribed to Christ in verse 20. How does this verse and verse 27 harmonize with 요15:6, and 행2:32, 33? What then is the unction believers have received from Christ?
【요일1:1 MHCC】That essential Good, that uncreated Excellence, which had been from the beginning, from eternity, as equal with the Father, and which at length appeared in human nature for the salvation of sinners, was the great subject concerning which the apostle wrote to his brethren. The apostles had seen Him while they witnessed his wisdom and holiness, his miracles, and love and mercy, during some years, till they saw him crucified for sinners, and afterwards risen from the dead. They touched him, so as to have full proof of his resurrection. This Divine Person, the Word of life, the Word of God, appeared in human nature, that he might be the Author and Giver of eternal life to mankind, through the redemption of his blood, and the influence of his new-creating Spirit. The apostles declared what they had seen and heard, that believers might share their comforts and everlasting advantages. They had free access to God the Father. They had a happy experience of the truth in their souls, and showed its excellence in their lives. This communion of believers with the Father and the Son, is begun and kept up by the influences of the Holy Spirit. The benefits Christ bestows, are not like the scanty possessions of the world, causing jealousies in others; but the joy and happiness of communion with God is all-sufficient, so that any number may partake of it; and all who are warranted to say, that truly their fellowship is with the Father, will desire to lead others to partake of the same blessedness.
【요일1:2 JFB】2. the life—Jesus, "the Word of life."
was manifested—who had previously been "with the Father."
show—Translate as in 요일1:3, "declare" (compare 요일1:5). Declare is the general term; write is the particular (요일1:4).
that eternal life—Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
which—Greek, "the which." the before-mentioned (요일1:1) life which was with the Father "from the beginning" (compare 요1:1). This proves the distinctness of the First and Second Persons in the one Godhead.
【요일1:3 JFB】3. That which we have seen and heard—resumed from 요일1:1, wherein the sentence, being interrupted by 요일1:2, parenthesis, was left incomplete.
declare we unto you—Oldest manuscripts add also; unto you also who have not seen or heard Him.
that ye also may have fellowship with us—that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare 요일3:24). Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [Neander].
【요일1:4 JFB】4. these things—and none other, namely, this whole Epistle.
write we unto you—Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare 요4:36, end; 빌2:2, "Fulfil ye my joy," 빌2:16; 4:1; 2Jo 8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with 요15:11; 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So 2Jo 12, "your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare 요일1:3, end); it is in fellowship with Him that we have joy, the fruit of faith.
【요일1:5 JFB】5. First division of the body of the Epistle (compare Introduction).
declare—Greek, "announce"; report in turn; a different Greek word from 요일1:3. As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.
God is light—What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on God. As God here, so Christ, in 요일2:8, is called "the true light."
no darkness at all—strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
【요일1:5 MHCC】A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark world, as pure and perfect light. As this is the nature of God, his doctrines and precepts must be such. And as his perfect happiness cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to live and act against religion. God holds no heavenly fellowship or intercourse with unholy souls. There is no truth in their profession; their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sins in his own blood, and procures for us the sacred influences by which sin is to be subdued more and more, till it is quite done away. While the necessity of a holy walk is insisted upon, as the effect and evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who walk near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrifice for sin, needed in all ages; and the sinfulness of believers themselves is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilty before God, be humble, and willing to know the worst of our case. Let us honestly confess all our sins in their full extent, relying wholly on his mercy and truth through the righteousness of Christ, for a free and full forgiveness, and our deliverance from the power and practice of sin.
【요일1:6 JFB】6. say—profess.
have fellowship with him—(요일1:3). The essence of the Christian life.
walk—in inward and outward action, whithersoever we turn ourselves [Bengel].
in darkness—Greek, "in the darkness"; opposed to "the light" (compare 요일2:8, 11).
lie—(요일2:4).
do not—in practice, whatever we say.
the truth—(엡4:21; 요3:21).
【요일1:7 JFB】7. Compare 엡5:8, 11-14. "We walk"; "God is (essentially in His very nature as 'the light,' 요일1:5) in the light." Walkingin the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (요일2:6). Alford notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.
we have fellowship one with another—and of course with God (to be understood from 요일1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare 요일1:3).
and—as the result of "walking in the light, as He is in the light."
the blood of Jesus … cleanseth us from all sin—daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare 요13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare 요일1:9, "cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
【요일1:8 JFB】8.The confession of sins is a necessary consequence of "walking in the light" (요일1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [Augustine].
that we have no sin—"Have," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins" (요일1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."
deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path.
the truth—(요일2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [Alford].
【요일1:9 JFB】9. confess—with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
he—God.
faithful—to His own promises; "true" to His word.
just—Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
to—Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
forgive—remitting the guilt.
cleanse—purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare 히9:14; and above, see on 요일1:7).
unrighteousness—offensive to Him who "is just" or righteous; called "sin," 요일1:7, because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.
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