요 10:22-30 아버지 하나님과 하나님을 계시하시는 예수님

Jesus Asserts His Deity
22At that time the Feast of the Dedication took place at Jerusalem;
23it was winter, and Jesus was walking in the temple in the portico of ^aSolomon.
24^aThe Jews then gathered around Him, and were saying to Him, “How long ¹will You keep us in suspense? If You are ²the Christ, tell us ^bplainly.”
25Jesus answered them, “^aI told you, and you do not believe; ^bthe works that I do in My Father’s name, these testify of Me.
26“But you do not believe because ^ayou are not of My sheep.
27“My sheep ^ahear My voice, and ^bI know them, and they follow Me;
28and I give ^aeternal life to them, and they will never perish; and ^bno one will snatch them out of My hand.
29“¹My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.
30“^aI and the Father are ¹one.”

 New American Standard Bible: 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), 요 10:22–30.

22-24절) 수전절 : 하누카 라고 불리우는 이 절기는 빛의 축제이다. 이는 출애굽당시 불기둥으로 애굽을 탈출시키시는 하나님을 바라보게 할 뿐만 아니라 메시야를 통한 독립을 고대하는 시간이기도 했다. 

-  Like the earlier Tabernacles Feast, this Festival of Dedication (Hanukkah) was symbolized by a celebration of lights. But here the lights did not so much look back to the past leading of God in the time of Moses. Rather they pointed to a hoped-for time when the Messiah would come to the temple and establish, as Judas Maccabeus had anticipated, a time of independence.²⁷¹ The Jewish messianic dreams of a great independent Israelite state, which constantly seethed in the Jewish minds just below the surface particularly at festival seasons, bubbled into sporadic uprisings until they were crushed by the Roman destruction of Jerusalem in a.d. 70.
²⁷¹ Unlike the Festival of Tabernacles, where the light service was temple-oriented, the Festival of Dedication with its celebrative candles was joyously commemorated in Jewish homes as well as in the temple. It thus became an extremely popular family celebration coming near the time of the winter equinox, when the pagan world had their drunken festivals like Saturnalia. For further references to Dedication see Str-B 2.539–40, and Barrett, New Testament Background, 111.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 337.

본문에서 겨울은 말 그대로 추운 날씨를 말하지만 요한 복음 전체를 통해서 이는 영적인 상태를 드러내기도 한다. 

-  The reader’s natural impulse might be to assume this is a mere description. After all, it was winter. But the thoughtful reader of the Gospel understands that time and temperature notations in John are reflections of the spiritual condition of the persons in the stories (cf. 3:2; 13:30; 18:3, 18; 20:1, 19; 21:3–4).²⁷²

²⁷² Beasley-Murray’s note that this statement “may … relate to spiritual climate” (John, 173) is certainly on the right track and from my point of view can be stated much more emphatically when one views more of the time and temperature texts of John. See contra, Carson, John, 391–92.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 337–338.

예수를 에워싸고 정체를 밝힐 것을 촉구하는 사람들. 무리들중에는 이미 예수를 정죄하고 죽이려는 이들도 있었지만 그분의 행적을 바라보면서 그분이 진정 그리스도인지에 대해서 궁금해 여기는 이들도 있었다. 그래서 솔직하게 이야기할 것을 촉구한다. 

25-30절) 예수님께서는 솔직히 이야기할 것을 촉구하는 이들에게 이미 너희에게 말했지만 믿지 않았다라고 말씀하신다. 그분이 명백히 말로 이야기하신 것이 아니라 바로 “아버지의 이름으로 행하는 일들”을 통해서 말씀하셨다는 것이다. 우리의 믿음은 바로 이러한 말씀과 역사를 통해서 일어나게 된다. 그들의 문제는 정보의 부족아니라 그분의 양이 무리에 들지 못한 것이다. 말하자면 믿음의 반열에 들지 못한 것이다. 여기서 주님께서는 그들의 이해를 돕기 위해서 앞서 사용하신 양의 이미지를 다시 사용하고 계신다. 

양과 목자의 심상을 통해서 그분이 양들의 안전, 더 나아가면 영원한 생명을 보장해주신다는 사실을 강력하게 보여주고 있다. 

-  The reintroduction of the shepherd motif serves an important function here. Not only do the sheep hear and obey him (10:3, 27), but in their relationship with Jesus as the shepherd his sheep find their security (10:9, 28). In the earlier context safety or security (salvation) is defined in terms of the sheepfold and the pasture (10:9). In this context it is defined in the typical Johannine concept of life—indeed eternal life (10:28). The purpose of the coming of Jesus, like the purpose of the writing of this Gospel (20:31), was the giving of eternal life or salvation (3:16–17). Coordinated with that giving of life was the protection of Jesus’ sheep (10:29), his true disciples (17:12).

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 339.

한번 받은 구원이 폐기될 수 있는가 하는 질문 : 우리는 우리의 피상적이고 얄팍한 믿음때문에 구원의 확신이 흔들린다. 하지만 요한이 이야기하고 있는 이 믿음은 그런 신앙이 아니다. 

-  The perishing of true sheep was an unthinkable idea to early Christians. But contemporary Christians often wrestle with the question because they fail to perceive the logic of the biblical writers. Moreover, they often fear to read thoroughly texts like Hebrews 6. The biblical writers did not have such a superficial view of salvation that would consider walking down the aisle of a church and going through waters of baptism to be a guarantee of salvation. Nor did the biblical writers have a superficial temporal view of salvation based on an inadequate understanding of John 3:3 and other passages. Instead, the biblical writers have no problem placing side by side texts concerning God’s love, grace, and covenant promises with God’s stern warnings to the readers of the Scripture.²⁷⁷
The biblical view of salvation is clarified by John in the first epistle when he tells us how we can determine if a person is a true Christian. John’s rationale is that a true believer remains faithful to commitments, whereas the opposite is true for pseudobelievers (cf. 1 John 2:19; cf. John 2:23–25; 12:42–43; 15:26–16:1; 17:11, 15–19; 20:28–29; 21:22). The same perspective is present in Hebrews 6, where between the two great “impossibles” of warning and assurance (Heb 6:4–6 and 6:18–19) stands the confessional words of the preacher, “We are confident of better things in your case—things that accompany salvation” (Heb 6:9).²⁷⁸ How do we know who are true Christians? Is it merely by their words? We can sense in the passages just cited the inherent concern John had to identify stages of faith.

²⁷⁷ See Borchert, Assurance and Warning (Nashville: Broadman, 1987). This work discusses current superficial views of salvation and details the tension throughout the Bible on this issue.
²⁷⁸ For my discussion of the so-called troublesome Hebrews 6 see ibid., 172–76.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 339–340.

만유보다 크신 아버지 하나님께서 확정하신 구원을 아무도 아버지와 아들 손에서 빼앗을 수 없다. 하나님의 굳건한 팔이 우리를 붙잡고 계신 것이다. 영생은 유일하신 하나님께서 우리에게 허락하신 선물이다. 우리는 오직 그리스도를 통해서만 그 구원의 은혜를 누릴 수 있는 것이다. 

이러한 자기 계시 속에서 “아버지와 나는 하나이다”라는 발언은 유대인들에게 대단히 충격적이었다.