요 11:1-16 나사로의 죽음에 대한 주님의 반응

The Death of Lazarus
11 Now a certain man was ill, Lazarus of Bethany, the village of ^lMary and her sister Martha. ^2 mIt was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the sisters sent to him, saying, “Lord, ⁿhe whom you love is ill.” 4 But when Jesus heard it he said, ^o“This illness does not lead to death. It is for ^pthe glory of God, so that the Son of God may be glorified through it.”
5 Now ^qJesus loved Martha and her sister and Lazarus. 6 So, when he heard that Lazarus¹ was ill, ^rhe stayed two days longer in the place where he was. 7 Then after this he said to the disciples, ^s“Let us go to Judea again.” 8 The disciples said to him, ^t“Rabbi, ^uthe Jews were just now seeking to stone you, and are you going there again?” 9 Jesus answered, ^v“Are there not twelve hours in the day? ^wIf anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But ^xif anyone walks in the night, he stumbles, because the light is not ^xin him.” 11 After saying these things, he said to them, “Our friend Lazarus ^yhas fallen asleep, but I go to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 Then Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” 16 ^zSo Thomas, called the Twin,² said to his fellow disciples, “Let us also go, ^athat we may die with him.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 11:1–16.

5-11장의 두번째 사이클에서 5가지 주님의 이적을 볼 수 있다. 

Indeed, in this second cycle the five festival segments have been thoroughly laced with a handful (five) of Jesus’ powerful acts (5:8–9; 6:1–12, 19–21; 9:6–9; 11:43–44).

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 346.

11장의 전체 플롯

-  Following the introduction (11:1–4), the miracle story can be divided into four segments: Jesus’ dialogue with the disciples (11:5–16), his encounter with Martha (11:17–27), his encounter with Mary as well as the mourners (11:28–37), and the miracle at the tomb (11:38–44). The chapter then contains three final segments: the hostile reaction of the Jewish authorities epitomized in the Passover plot (11:45–53), the withdrawal of Jesus (11:54), and the concluding Passover uneasiness in Jerusalem (11:55–57).

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 348.

1-2절) 나사로라는 이름은 '엘르아살'이라는 이름의 애칭으로 ‘하나님이 도우신다’라는 의미이다. 

-  The name is likely an abbreviated form of the more familiar Hebrew name “Eleazar,” which means “God assists.” In both of the Lazarus stories the grace of God is made evident through divine assistance.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 349.

베다니라는 마을은 예루살렘으로부터 오리(3.2km) 정도 떨어진 마을로 ‘고통의 집’이라는 의미이다. 

- 마르다는 섬기는 자로, 마리아는 예배자로 12장에 등장한다. 2절에 대한 사건 설명이 12장에 등장한다. 본문은 이 모든 사건이 일어난 이후에 기록될 내용이기에 실제 사건의 순서와는 다르게 아직 일어나지 않은 마리아의 섬김에 대한 설명이 먼저 11장에 등장하고 있는 것이다. 

- Like the name of Lazarus, the sisters, Mary and Martha, also are mentioned in the Gospel of Luke (10:38–42). In both contexts Martha is represented primarily as a rather determined worker (Luke 10:41: cf. John 12:2) and Mary as the worshipful one (Luke 10:39, 42; cf. John 11:2; 12:3). In this present context an interesting technique of storytelling is employed. Mary the sister of Lazarus is identified here before the event as the one who anointed the Lord and wiped his feet with her hair (11:2; cf.12:3).³⁰² That loving, sacrificial event must have seared itself into the minds of the early Christians, as both Mark (14:9) and Matthew (26:13) bear witness.

³⁰² Carson (John, 405–6) reminds the reader of a similar preliminary reference concerning John the Baptizer in Matthew (4:12 and 14:3–12). In the Book of Acts, Luke used windows frequently by introducing figures early before their ministry had begun. See for example the introduction of Barnabas at Acts 4:32–37, where he becomes a contrast to Ananias and Sapphira (5:1–11) and then the supporter of Saul (11:19–26) in preparation for their joint ministry (13:1ff.). See also Silas in Acts 15:22 in preparation for 15:40. Such a technique in narrative writing provides helpful clues to the reader.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 349.

3-4절) 마르다와 마리아가 예수님께 사람을 보내어 자신의 오라비, 나사로가 병들었고 살려달라고 요청한다. 이에 대해서 주님께서는 이 병은 죽을 병이 아니라 하나님의 영광을 위함이다라고 말씀하신다. 이는 첫째로 나사로를 다시 살리심으로 그분의 능력을 드러내심으로 영광을 받으실 것을 말씀하시면서 동시에 유월절이후 자신이 죽으시고 부활하실 것에 대한 예표로 이적을 행하고 계신다. 

-  One sense is that the death of Lazarus was not to be the end of the story, but the glory of God would be evidenced in that Jesus was about to bring him back from the dead. In this sense the statement parallels the words of Jesus to his disciples before healing the blind man (cf. 9:3). Another sense is that the events of this story would lead inevitably to the Passover plot and the glorification of Jesus himself—his death and resurrection. But at each level the text should be interpreted to mean “on behalf” (hyper) of “the glory of God” (11:4).

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 350.

5-6절) 나사로의 병들었다함을 듣고 이틀을 더 유하시는 예수님, 마리아와 마르다, 그의 친구들로 하여금 죽음의 역경과 슬픔을 충분히 경험함으로 부활의 기쁨을, 주님의 능력을 목도하고 그분께 영광을 돌리게 하기 위해서이다. 

-  So (Gk. oun, “so, therefore”) shows the reason why Jesus stayed two days longer: he allowed his friends to go through the sorrow and hardship of the death and mourning of Lazarus because he loved them and wanted them to witness an amazing demonstration of Jesus’ power over death, thus seeing “his glory, glory as of the only Son from the Father” (1:14). The Lord does not always answer prayers as expected.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2045.

다른 견해로 주님께서 이틀을 유하신 것에 대해서 이미 나사로는 죽어 있었다라고 해석되기도 한다. 39절에 주님께서 무덤에 들르셨을대 이미 죽은지 4일째 되었다. 이틀을 유하고 이동시간을 고려할때 이미 병들었다는 이야기를 듣는 순간 죽어있던 것이다. 그렇다면 이틀을 유한 것은 그 죽음을 확실하게 하기 위한 것이었을 것이다. 

-  When one reviews the time sequences in the story, it is quite possible that Lazarus was dead by the time Jesus received the message. By the time Jesus reached the tomb, the text says that Lazarus had been dead four days (11:39). Given the two-day delay and the time for travel, both of the messenger and of Jesus, it is not impossible that the sick man could have died while the messenger was en route. If such was the case, then the argument, as will become clear later, has an entirely different focus.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 351.

7-8절) 이틀을 보내시고나서 이제 제자들에게 유대로 다시 가자라고 말씀하시고 제자들은 예수를 돌로 쳐 죽이려는 사람들이 있는 곳으로 가는 것에 대해서 반대한다. 

9-10절) 낮-빛-실족하지 않음 / 밤-어둠-실족함

-  The former permits of safe travel whereas the latter is to be associated with the danger of stumbling. But picking up the theme from the Festival of Tabernacles that he was “the light of the world” (cf. 8:12; 9:5), Jesus reminded his disciples that the light enables them to see (blepein). Conversely, those who do not have the light in (en) them were in danger of stumbling. Time designations in John often carry powerful theological implications such as references to “night” (e.g., 3:2; 13:30) and “winter” (10:22). Like Nicodemus, who came by night, Jesus was implicitly suggesting in his sermonette that the disciples needed to deal with their spiritual condition of “nightness” by relying on the presence in their midst of “the light” (Jesus). Unfortunately, it will become evident in the crucial remark of Thomas (11:16) that the disciples were stuck in the fearful condition of night and were not responding to the presence of light.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 352.

11-16절) 이제 주님께서 직접 잠자고 있는 나사로를 깨우러 가겠다라고 하신다. 이에 대해서 제자들은 그가 잠들어 있다면, 혹은 아프다면 자연스럽게 시간이 지나면 낫게 될 것이다라고 말하며 위험한 곳으로 그분이 나아가는 것에 대해서 우려를 표한다. 이제 주님께서는 제자들이 이 상황에 대해서 정확히 알지 못하고 있는 것을 아시고 나사로가 죽었다라고 말씀하신다. 그리고 지금 그 죽음의 자리에 있지 않은 것을 기뻐하는데 이는 너희로 믿게 하기 위해서이다라고 하신다. 결국 그 죽음을 깨뜨리시고 살리시는 사건을 보여주심으로 그들의 믿음을 증진시키고자 하신 것이다. 

때로 우리의 역경과 고통의 자리가 주님의 영광의 통로가 될 수 있음을 기억하자. 

이제 도마는 결연한 태도로 주와 함께 죽으러 가자라고 외친다. 이후에 주님의 부활을 의심하여 도마를 의심의 대명사로, 비겁한 자로 보지만 본문은 전혀 그렇지 않다.