요 16:5-11 보혜사의 유익

⁵ But now ^eI am going to him who sent me, and ^fnone of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, ^gsorrow has filled your heart. 7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for ^hif I do not go away, ⁱthe Helper will not come to you. But ^jif ^kI go, ^lI will send him to you. 8 ^mAnd when he comes, he will ⁿconvict the world concerning sin and righteousness and judgment: 9 concerning sin, ^obecause they do not believe in me; 10 ^pconcerning righteousness, ^qbecause I go to the Father, and you will see me no longer; 11 ^rconcerning judgment, because the ruler of this world ^sis judged.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 16:5–11.

5절) 주님을 향해서 “주님 어디로 가십니까?”라고 묻는자가 없다고 말씀하시는 주님. 하지만 앞서 베드로(13:36)나 도마(14:5)가 이미 정확히 그런 질문을 한적이 있다. 그래서 몇몇 학자들은 15-16장의 본문이 13:31절 앞에 위치한다고 해석하기도 한다. 하지만 중요한 것은 우리는 독자가 본문안에서 원하는 내용이 아니라 요한복음 말하는 것을 읽어야 한다. 중점은 바로 주님이 어디로 가느냐가 아니라 주님이 보내신분이신 하나님에게로 가심으로 제자들에게는 주님의 부재의 상태가 임한다는 것이다. 

-  Jesus is here trying to help them understand the nature of the spiritual resource that will be supplied to them. But their minds have become stuck on the physical presence of Jesus in the midst of the hostile world. Therefore the task was to help these disciples realize that another powerful resource would be made available to them in the coming of the Paraclete.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 164.

7절) 주님의 떠남이 유익인 이유, 주님이 떠나가지 않으시면 보혜사가 오시지 않기 때문이다. 보혜사가 오심 

-  The Helper (see notes on 14:16–17; 14:26) refers back to the anticipation of the pouring out of the Spirit and   p 2057  the inauguration of the kingdom spoken of in OT prophetic literature (e.g., Isa. 11:1–10; 32:14–18; 42:1–4; 44:1–5; Jer. 31:31–34; Ezek. 11:17–20; 36:24–27; 37:1–14; Joel 2:28–32).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2056–2057.

8절) 성령의 중요한 역할, 죄와 의, 심판에 대하여 세상을 책망하심, 본문의 책망하다라는 ‘엘렌초’라는 단어는 유죄를 입증하다라는 의미이다. 

The first appears to be like a charge for which the defendant has been indicted. The second can be envisioned as the standard to which the defendant is required to conform, and the third can be viewed as the rationale the presiding judge uses to render the verdict. All of these elements can come within the basic meaning of this Greek verb, which is “bring to light, expose, set forth.”²⁷⁸

Although Carson has provided at least five basic options for the meaning of elenchein, it is my opinion that one does not need to press for a precise meaning from among the suggested specific meanings of “prove,” “convict,” “prove wrong,” “expose as guilty,” or Carson’s own “convict in a personal sense.”²⁷⁹ John’s Semitic type of word-picture thinking would allow for more breadth in the definition. It is because of such breadth that translators have struggled to find the right word to render this Greek verb in John (e.g., note the following: “reprove,” KJV; “convince,” RSV/NLT;   p 166  “prove,” NRSV; “convict,” NIV; “prove wrong,” TEV, none of which carries the full meaning).²⁸⁰

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 165–166.

9-11절) 죄에 대하여라 함은 주님을 믿지 않기 때문이고 의에 대하여라함은 주님께서 아버지께로 가심으로 다시 주님을 보지 못하기 때문이다. 또한 심판에 대하여라함은 이 세상 임금이 심판을 받았기 때문이다.