요 21:1-14 디베랴 바다에서 제자들에게 나타나신 예수님

Jesus Appears to Seven Disciples
21 After this Jesus ^brevealed himself ^cagain to the disciples by ^dthe Sea of Tiberias, and he revealed himself in this way. ² Simon Peter, ^eThomas (called the Twin), Nathanael of ^fCana in Galilee, ^gthe sons of Zebedee, and two others of his disciples were together. ³ Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but ^hthat night they caught nothing.
⁴ Just as day was breaking, Jesus stood on the shore; yet the disciples ⁱdid not know that it was Jesus. ^5 jJesus said to them, “Children, do you have any fish?” They answered him, “No.” ^6 kHe said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. ⁷ That disciple ^lwhom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, ^mhe put on his outer garment, for he was ⁿstripped for work, and ^othrew himself into the sea. ⁸ The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards¹ off.
⁹ When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. ¹⁰ Jesus said to them, “Bring some of the fish that you have just caught.” ¹¹ So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. ¹² Jesus said to them, ^p“Come and ^qhave breakfast.” Now ^rnone of the disciples dared ask him, “Who are you?” They knew it was the Lord. ¹³ Jesus came and ^stook the bread and gave it to them, and so with the fish. ^14 tThis was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 21:1–14.

1절) 그 후에, 이에 대한 정확한 설명이 없지만 앞서 부활하신 이후에 제자들에게 나타나신 사건들 이후를 의미하며, 자신을 나타내신 또한 번의 사건을 의미한다. 본문의 디베랴 바다는, 6:1의 갈릴리 바다를 의미하고 눅 5:1에서는 게네사렛 호수, 민 34:11에서는 긴네렛 해변이라고도 불리우는 곳이다. 이는 히브리어로 긴네렛으로 불리는데 그 의미는 “하프”이다. 

- Immediately thereafter it is said that Jesus revealed or showed himself ephanerōsen (the NIV has “appeared”) to the disciples.¹¹⁵ Although the verb is used nine times in both John and 1 John, Schnackenburg and Beasley-Murray point out¹¹⁶ that this is the only pericope in the Gospels where it is used to speak of the resurrection appearances (except for the later addition to Mark at 16:12, 14). The term is used here at the beginning   p 323  of the pericope two times and at its conclusion (21:14).
The place of the appearance is at the Sea of Tiberias, the Roman designation for the Sea of Galilee (cf. 6:1), a place also called the Sea of Genessaret as in Luke 5:1 and the Sea of Chinnereth (Num 34:11), from the Hebrew kinnerot/kinneret meaning “harp.”
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 322–323.

- 초대 교회에서는 두가지의 예수님의 부활의 모습을 기록한다. 하나는 예루살렘에서, 또 하나는 갈릴리에서 나타나신 사건이다. 

- It is clear that in early Christianity there were two resurrection appearance traditions concerning Jesus. One is related to Jerusalem (Luke 24; John 20 as well as a brief statement in Matt 28:9–10), and the other is related to Galilee (most of Matt 28; John 21; and the brief statement in Mark 16:7). The presence of these two traditions has, as might be expected, led to a good deal of scholarly debate concerning the historical reliability of one or the other of the traditions.¹¹⁷ Indeed, the question was raised by Lohmeyer about whether it was Jerusalem or Galilee and the implications of each.¹¹⁸ Although it is impossible to summarize here the major aspects of the debate, it remains a difficult task to sort out the relationship between and within the various resurrection accounts.
¹¹⁷ See R. Fuller, The Formation of the Resurrection Narratives (Philadelphia: Fortress, 1980); K. Lake, The Historical Evidence for the Resurrection of Jesus Christ (New York: G. Putnam’s Sons, 1907); E. Bode, The First Easter Morning (Rome: Biblical Institute, 1970); C. Moule, Resurrection (Atlanta: John Knox, 1978); N. Perrin, The Resurrection According to Matthew, Mark and Luke (Philadelphia: Fortress, 1977); G. Ladd, I Believe in the Resurrection (Grand Rapids: Eerdmans, 1975).
¹¹⁸ E. Lohmeyer, Galiläa und Jerusalem (Göttingen: Vandenhoeck & Ruprecht, 1936).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 323.

2절) 예수님의 12제자중에 7제자가 본문에 나열된다. 

- The seven persons included are (1) Simon Peter, who is typically listed first among the disciples; (2) Thomas, the one referred to as the twin and who was highlighted in the closing pericope of chap. 20, thus linking the two closing chapters of John together; (3) Nathanael, the one identified in the opening chapter of John at his first meeting with Jesus as an Israelite in whom there was no guile/falseness (1:47) but who is not mentioned in the Synoptic lists of the twelve;¹²¹ yet he is here specifically listed as being from Cana in Galilee (a feature not stated previously); (4 and 5) the [sons] of Zebedee, who are not mentioned otherwise in this Gospel either with the designation of their father or by their names James and John (cf. Mark 3:17); and (6 and 7) two unnamed disciples.
¹²¹ It is popular among some ecclesiastical traditions to identify Nathanael with Bartholomew, but there is no textual support for such an identification.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 324.

3절) 시몬 베드로와 제자들이 물고기 잡으러 간 것, 그리고 밤에 아무것도 잡지 못한 것을 가지고 어떤 이들은 주님의 죽음이후에 절망속에서 행한 의미없는 행동이라고도 말한다. 또한 이 사건을 연대기적인 사건으로 볼때 이미 부활을 경험한 제자들이 마치 앞선 장에서 부활을 경험하지 못한 것처럼 행동하는 것이 이상해 보이기도 하다. 하지만 이것은 요한복음이 시간 순서대로 기록한 것이 아님을 기억해야할 필요가 있다. 이것을 주님의 부활을 경험하지 못한 제자들이 주님의 부르심을 망각하고 자신의 일상속으로 돌아간 사건으로 읽을 수도 있지만, 우리의 사역의 현장이 일상이고 이들이 삶을 영위하기 위해서 그들이 할 수 있는 일을 하는 것으로 읽어내는 것도 가능하다. 

- But the question that remains is a haunting one, and it is the reason I have included Excursus 29 on Jerusalem and Galilee and added a discussion on the third time. In spite of all the attempts at harmonization, this story reads like an initial encounter with the risen Lord. It is a truly captivating story and an inspired part of John’s Gospel. But it seems to be out of chronological sequence. Yet as far as the message is concerned, it truly belongs at this point. It introduces an excellent Epilogue to the Gospel because it leads beautifully into the meaning of commissioning by Jesus. Accordingly, it basically acts just in the reverse of the Temple cleansing pericope, which as I noted has been moved forward in sequence. Thus, as far as this pericope is concerned, it seems to have been moved backward in sequence to accomplish the evangelist’s purpose.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.

4-5절) 3절 하반부에서 밤이 의미하는 것

- Verse 3 ends with the Johannine notation of an experience at night (cf. other night statements such as Nicodemus coming at night [3:2]; Judas leaving at night to do his evil work [13:30]; the resurrection morning when it was still dark [20:1]; the gathering of the disciples on the first day in the evening and the doors being shut for fear [20:19]). Night and darkness are symbolic in John.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.

그리고 4절은 이 밤이 지나고 새벽이 오고 있는 것을 우리에게 분명히 말해준다. 이것은 단순히 물리적인 새벽의 시간만이 아니라 영적으로 상징적인 새로운 시대의 도래를 우리에게 암시해주고 있다. 새 시대의 도래에도 여전히 제자들은 바닷가에 계시는 분이 예수신줄 알지 못한다. 그리고 그들의 실존은 고기를 잡지 못하고 있는 것이다. 

제자들을 향해서 “애들아”라고 부르시는 주님, 이는 부모와 자식, 스승과 제자사이의 매우 친근한 표현으로 이후에 베드로와의 대화에서도 사용된다. 

- Into this new morning Jesus appeared on the shore, but the disciples did not seem yet to understand the significance of this new morning because they did not recognize that the person on the shore as Jesus. This stranger, Jesus, called out to them “children” (paidia, the NIV and NLT have the less satisfactory “friends”). This term, paidia, can at times be an expression of intimacy as between a parent and children or a leader and followers. John will later use it when he addresses his young Christian community in his special letter to them (cf. 1 John 2:18). Although the term does not always necessarily carry such intimacy, it may be that the evangelist here remembered it with a sense of fond intimacy.
NIV New International Version
NLT New Living Translation
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.

6절) 이제 그들의 실존의 문제에 주님께서 개입하신다. 그물을 오른편으로 던지라고 말씀하셨고 이에 순종하자 고기가 많아 그물을 들 수 없을 정도가 되었다. 왜 오른편인가 하는 질문은 명확하지 않다. 어부로서 고기를 잡는 것에 잔뼈가 굵은 이들의 경험과 기술로 밤이 맞도록 허탕을 쳤으나 주님의 오른편에 그물을 던지라는 한마디에 그물을 들수 없을 정도가 된것은 그 자체로 초자연적인 역사이다. 

7절) 주의 사랑하시는 제자가 해변가에 계신 분이 주님이신줄 알고 베드로에게 이야기한다. 베드로는 이를 듣고 벗고 있던 상태에서 주님을 만나기 위해서 겉옷을 두르고 물속으로 뛰어든다. 

- At this point another contrast between the beloved disciple and Peter is introduced into this Gospel. To recall, it was the beloved disciple who was nearest Jesus at the supper and who mediated Peter’s request for information (13:23–25); it was also the other disciple who gained access to the court of the high priest and arranged for Peter to enter (18:15–16); it was likewise he who was at the cross and into his care that the Mother of Jesus was given (19:25–27); and it was the other disciple who outraced Peter to the tomb, and he both saw it empty first and believed (20:4–8).¹³⁶ Now it is the beloved disciple who first recognized the risen Jesus and exclaimed to Peter, “It is the Lord!”
Simon Peter required nothing more than these words to respond in action. Before he jumped (ebalen eauton, “threw himself”) into the sea,   p 328  however, he tied up (diezōsato; cf. 13:4, where Jesus tied the towel around himself) his garment (exendytēn). Since this is the only use of the word for this garment in the New Testament, we can only surmise that it refers to Peter’s outer robe.
The text also indicates that during his fishing activity Peter had been stripped (gymnos, or “naked,” but see below.)¹³⁷ This term for “naked,” as one can easily guess, is the root for our English word “gymnasium.” In the Greek athletic houses activities were practiced in the nude, which is the reason most Greek statues portray male athletes nude. There are remains of a few gymnasia in Israel, but one reason for the intense Jewish antagonism against the Seleucid rulers is that they insisted on installing Greek cultural patterns in Israel, including the gymnasium, to the dismay of Jewish religious sensitivities.¹³⁸ Uncovering oneself in public was viewed as a breech of Jewish morality (cf. Gen 9:22–27). Accordingly, the term gymnos in this verse can hardly mean that Peter was completely naked. He would undoubtedly have worn at least a loin cloth.
But why does the verse also add that Peter tied up his robe before jumping into the water on his way to meet Jesus? Would not this addition of clothing weigh against swimming or sloshing in the water?¹³⁹ The answer, as most commentators agree, is of course!¹⁴⁰ Barrett responds by noting that for religious people they do not pass the greeting to another without being dressed.¹⁴¹ How, then, can Peter greet Jesus without being clothed?
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 327–328.

8절) 다른 제자 6명은 배로 오십간(이백 규빗, 100야드, 90미터)의 거리를 온다. 

9절) 제자들이 도착하여 육지에올라오니 숯불위에 생선이 올려져 있고 떡이 있었다. 이 그림은 앞서 베드로가 밤에 이 숯불 앞에서 주님을 부인했는데 이제 새벽에 다시금 숯불앞에서 주님을 주로 고백하는데 매우 중요한 역할을 한다. 

- This verse provides an important key to understanding the role of this story in the evangelist’s mind. When they arrived/embarked on the land,   p 329  an important sight met them. It was none other than a charcoal fire (anthrakian). This word appears only in two places in the entire New Testament, and both of them are related to Peter in the Gospel of John (18:18; 21:9). The first forms a setting for Peter’s denial and the second for his reinstatement; the first concerns the darkness of an evil night and the second the morning of new possibilities. Although this chapter is a later Epilogue added to the Gospel, it becomes an integral part of the message of the Gospel when one sees its purpose in the work of the evangelist. Although the earlier fire marked the symbol of an uninviting situation of cold, hostile questioning, this second fire with its fish and bread must be seen as an inviting setting of a new round of penetrating questions that are the complete opposite of hostility and are aimed at providing a new commissioning for Peter.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 328–329.

10-11절) 예수님께서 잡은 생선을 가져오라 명하시자 베드로가 그물을 육지로 끌어 올리고 이게 그물에 가득찬 고기를 세어보니 153마리나 되었다. 

12-13절) 예수님께서 떡과 생선을 가지사 제자들에게 주신다. 이는 마치 성만찬의 그림을 떠오르게 한다. 단지 떡과 포도주가 아니라 떡과 생선이다. 누가복음에서도 엠마오로 가는 제자들에게 떡을 떼심으로 그들을 회복시키시고 자신이 주님이심을 드러내신다. 

- The words of these verses sound strangely similar to some words in the institution of the Lord’s Supper (or Eucharist) recorded in 1 Cor 11:23–26. They include an invitation, the knowledge of the postresurrection presence of “the Lord,” and the distribution of the elements. The difference in the elements, however, is that they are bread and fish rather than bread and wine. In this respect it should also be recalled that Luke focuses two of his resurrection pericopes on eating. In the Emmaus story Jesus took bread, blessed it, and gave it to the tired travelers. They then recognized him in the breaking of bread (Luke 24:30–31, 35). In the Jerusalem appearance Jesus evidenced that he was not a mere spiritual apparition by eating some cooked fish in their presence (Luke 24:41–42).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 330.

14절) 이 사건은 예수님께서 부활하신후에 세번째로 제자들에게 나타나신 것이었다.