요 8:1-11 간음중에 잡힌 여인

The Woman Caught in Adultery
8 ⁵³ [[They went each to his own house, 1 but Jesus went to the Mount of Olives. 2 ^bEarly in the morning he came again to the temple. All the people came to him, and ^che sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, “Teacher, this woman has been caught in the act of adultery. 5 Now ^din the Law Moses commanded us ^eto stone such women. So what do you say?” 6 This they said ^fto test him, ^gthat they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, ^h“Let him who is without sin among you ⁱbe the first to throw a stone at her.” 8 And once more he bent down and wrote on the ground. 9 But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. 10 Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” 11 She said, “No one, Lord.” And Jesus said, ^j“Neither do I condemn you; go, and from now on ^ksin no more.” ]]

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 7:53–8:11.

본문이 전체 문맥에서 볼때 삽입된 내용이라는 견해들이 있다. 본문의 내용이 오래된 성경의 사본에는 없다. 

-  In the first place, it disrupts the logic of the Johannine Tabernacles argument. In the second place, from all that I can determine, it is hardly Johannine in style or form. In the third place, in the history of the transmission of our New Testament documents, it is from my perspective a text looking for a context.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 369.

-  초대교회의 이레니우스나 터툴리안의 경우 이 본문에 대한 언급을 하지 않았다. 이후 어거스틴, 암브로스, 제롬등은 이 본문을 언급했다.

While the earliest western Church Fathers such as Irenaeus and Tertullian do not mention the pericope, it is found in the works of Augustine, Ambrose, and Jerome.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 369–370.

- 본문이 누가복음과 연관이 더욱 많다는 주장도 있다 

-  There are several reasons why I find this pericope to be more akin to that of Luke than of John. Although the Synoptics are quite similar, the stories of Luke in particular tend to focus on the poor, the dispossessed, the rejects of society, and helpless women. Moreover, a number of clues argue against the story being Johannine. The term “scribes” (grammateis, 8:3) appears nowhere else in John. The same is true of the place designation “the Mount of Olives” (8:1). In addition, the identification of Jesus as “Teacher” (didaskale, 8:4) is not used elsewhere in John except as a definition for the term “rabbi” (cf. John 1:38). Accordingly, the story would be better aligned with one of the Synoptic contexts where Jesus met people regularly in the temple and taught them during the closing days of his ministry, such as in Luke 20–21. It is not surprising to me, therefore, that some manuscript copyists chose to place this story in Luke 21 in a conflictual teaching setting.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 370.

1-2절) 감람산으로 가셔서 다시 아침에 성전에서 무리들을 가르치시는 예수님. 다시라는 단어를 통해서 성전에서 가르치시는 행동이 단회적인 것이 아니었고 반복적으로 일어났는데, 무리들이 주님의 가르침을 듣기 위해서 아침부터 나아왔다. 눅 21:37-38을 참조. / 무리들 앞에서 앉으사 가르치시는 행동은 권세있는 가르침을 상징한다. 

-  Jesus apparently chose to stay overnight on the Mount of Olives (8:1). With whom he stayed is not stated. It is possible that since Bethany was close to the Mount of Olives he might have lodged with Lazarus. But that would be mere speculation. It certainly is intriguing, however, to notice that at Luke 21:37–38 Jesus is also said to have been teaching daily in the temple (cf. also Luke 19:47), spent the night on the “Mount called Olives,” and in the early morning the people came back to the temple to hear him. This threefold combination in Luke is very suggestive because it parallels the three setting statements in this pericope.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 371–372.

3-6절) “서기관들과 바리새인들”이라는 표현은 매우 독특한 표현인데 요한복음에서 서기관들이라는 표현은 여기서만 등장한다. 

-  The expression “scribes and Pharisees” is found in all of the Synoptic Gospels: eight times in Matthew (5:20; 12:38; 23:2, 13, 15, 23, 27, 29; cf. also in the doubtful text of 23:14 and the reverse order at 15:1), once in Mark (2:16; cf. the reverse order at 7:5 and “Pharisees … with some of the scribes” at 7:1), and three times in Luke (5:21; 6:7; 11:53; cf. the reverse order at 5:30; 15:2; cf. also “scribes of the Pharisees” at Acts 23:9).^7
7 Schnackenburg’s numbers are erroneous at this point (ibid., 2.164).

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 372.

본문은 분명히 예수님을 올무에 빠뜨리려는 계략임이 분명하다. 6절에서도 고소할 조건을 얻고자 예수를 시험하고 있다고 말하고 있다. 실제로 간음하다 현장에서 잡혀온 여인인데 남자는 등장하지 않는다.  이들은 이처럼 약자인 여인을 내세워서 모세의 율법을 앞세우며 간음한 여인은 돌로칠것을 이야기하면서 예수님을 압박하고 있다. 율법의 말씀처럼 돌로 치라고 해도 사랑을 강조하는 주님의 가르침에 위배되고, 그녀를 처벌하지 말것을 이야기하면 모세의 율법을 위반하게 되는 딜레마에 빠뜨리려고 하는 것이다. 이에 주님은 말없이 몸을 굽히셔서 손가락으로 무엇인가 땅에 쓰셨다. 

7-8절) 주님께 대답을 재촉하는 무리들에게 “죄없는 자가 먼저 돌로 치라”라고 말씀하시는 주님. 율법에도 증인으로 이 사건에 책임을 질만한 사람이 먼저 손을 대야 나머지 사람들이 손을 댈 수 가 있었다. 

-  The one who was sinless, he said, could throw the first stone. According to the Torah (Deut 17:7), the actual witnesses were responsible for casting the first stones.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 374–375.

9-11절) 주님의 말씀을 듣고 이들이 양심의 가책을 받아서 하나 둘씩 모두 자리를 떠나갔다. 결국 그 자리에 예수와 간음한 여인만이 남게 되었는데 주님께서 여자를 향해서 “너를 고소한 자들이 어디있느냐?”라고 물으셨고 여인은 "주여 없나이다”라고 대답한다. 이에 주님께서는 “나도 너를 정죄하지 않으니 다시는 죄를 범치 말라”라고 말씀하신다. 중요한 것은 죄는 미워하되 사람은 미워하지 않는 것이다. 우리가 죄와 잘못에 대해서 지적하고 심판하는 이유는 다시는 그러한 죄를 짓지 않도록 하기 위해서 이다. 주님은 지금 이 여인을 품고 계신 것이다.