요 11:17-27 부활이요 생명이신 주님

I Am the Resurrection and the Life
¹⁷ Now when Jesus came, he found that Lazarus had already been in the tomb ^bfour days. 18 Bethany was near Jerusalem, about two miles³ off, 19 and many of the Jews had come to Martha and Mary ^cto console them concerning their brother. 20 ^dSo when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21 Martha said to ^eJesus, “Lord, ^fif you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, ^gGod will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 ^hMartha said to him, “I know that he will rise again in ⁱthe resurrection on the last day.” 25 Jesus said to her, ^j“I am the resurrection and ^kthe life.⁴ Whoever believes in me, ^lthough he die, ^myet shall he live, 26 and everyone who lives and believes in me ⁿshall never die. Do you believe this?” 27 She said to him, “Yes, Lord; ^oI believe that ^pyou are the Christ, the Son of God, ^qwho is coming into the world.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 11:17–27.

17-20절) 죽은지 4일째 되는 날 나사로의 무덤을 찾으신 주님. 여기에는 당시 장례 습관에 대해서 알 필요가 있다. 죽은 이후 3일 까지는 죽은자의 혼이 떠돌다가 다시 시체에 들어갈 방법을 찾다가 3일이 지나면 시체가 변색되고 혼이 다시 돌아가지 못하게 된다는 것이다. 

-  The general belief was that the spirit of the deceased hovered around the body for three days in anticipation of some possible means of reentry into the body. But on the third day it was believed that the body lost its color and the spirit was locked out. Therefore the spirit was obliged to enter the chambers of Sheol (the place of the dead).³¹³ The passing of the third day, therefore, signaled the conclusion of the last modicum of hope for the mourners.
³¹³ Cf. Gen. Rab. 100; Lev. Rab. 18:1 (15:1). For further references see Str-B 2.544–45, and A. T. Hanson, “The Old Testament Background to the Raising of Lazarus,” SE 6 (1973): 252–55. The general custom of visiting the grave site was practiced by a number of Middle Eastern people. See Sem 8 (1958): 55–70, and the later description of the Manichaeans in A. Böhlig, Die Gnosis III: Der Manichäismus (Zurich: J. Asmussen, 1980), 344, n.54. See also Borchert, “Is Bultmann’s Theology a New Gnosticism?” EvQ 36 (1964): 223, for a note on Mandean burial practices.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 354.

19절) 많은 유대인들이 나사로의 죽음에 위문하러 참석하였다. 그는 베다니에서 유력한 사람이었던 것을 알 수 있다. 

20절) 예수께서 오신 다는 소식을 듣고 마리아는 나가서 그분을 맞이하고, 마리아는 집에 앉아있었다. 이를 두 자매의 신앙, 성격의 차이를 볼 수 있다. 마르다는 적극적으로 직접 봉사를 하고 행동하는 것을 좋아했고, 마리아는 조용한 성격으로 예배를 드리고 말씀을 듣고, 자신의 오라비의 죽음앞에서 슬퍼하고 있었던 것이다. 

21-22절) 마르다는 주님께 처음에는 원망섞인 이야기, 주님이 계셨더라면 나사로가 죽지 않았을 것이라고 이야기하면서 이제는 이제라도 주께서 구하시는 것을 아버지 하나님께서 주실줄을 믿는다는 믿음의 고백을 드리고 있다. 

23-24절) 이제 예수께서 나사로가 살아날 것을 말씀하시지만 마르다는 마지막 날 부활이 있을 것으로 여기고 있다. 이는 당시 바리새인들의 종말론적인 부활의 가르침과 일치한다. 

-  Jesus’ response, “Your brother will rise again,” would have been startling had it been understood. Instead, it serves to introduce another of the familiar double-level ideas in John (e.g., two temples, 2:19; two births, 3:3; two waters, 4:10). For Martha the statement was perceived as a confirmation of her Pharisaic-like theology concerning the future. She would hardly have sided with the Sadducees of the Synoptics and Acts, who denied the resurrection (cf. Matt 22:23–33; Acts 4:1–2; 23:6–10; the Sadducees do not appear in John). The Pharisaic doctrine of the afterlife, however, had virtually become the popular theology of the people in Jesus’ day.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 355.

25-27절) 나는 부활이요 생명이다라고 선포하시는 주님, 마르다에게 이 부활의 놀라운 가르침을 선포하고 계신다. 이 부활과 생명은 두개의 아주 밀접한 연관이 있는 예수님의 선포이다. 주님은 부활의 주님으로 믿는자에게 그가 죽었더라도 부활시키실 수 있는 분이시다. 또한 이 부활이후에, 주님은 생명이시므로 요한이 그토록 강조하는 생명, 영생, 영원히 죽지 않음을 주실 수 있는 분이다. 이는 결코 동어 반복이 아니라 필연적인 두가지 중요한 신학적 주제이다. 주님은 부활이요 생명이시기에 그분을 믿는 우리는 부활에, 생명에 동참할 수 있게 되는 것이다. 

-  Resurrection and life were two related dimensions of Jesus’ proclamation. Jesus clearly possesses the power of resurrection so that the one who believes in Jesus, even though he were to die, will experience that power of resurrection (“will live,” 11:25) in their dead bodies. But beyond resurrection,³²² Jesus is also life.³²³ Accordingly, whoever experiences resurrection (“lives and believes,” 11:26) also will experience the great Johannine goal of life (20:31) or eternal life (3:16) and will never die (11:26, or perish, 3:16). Jesus’ statement to Martha therefore is not a tautology. Her brother was dead and even though he had entered Sheol (the four days), he was not beyond the range of Jesus’ power. Martha, however, could think only eschatologically about Lazarus and thus she was in for a surprise.
³²² For an interesting discussion see G. Ladd, I Believe in the Resurrection (Grand Rapids: Eerdmans, 1975).
³²³ For a dialogue concerning “life” see C. Moule, “The Meaning of ‘Life’ in the Gospels and Epistles of John: A Study in the Story of Lazarus. John 11:1–44,” Theology 78 (1975): 114–25, and L. Trudinger, “The Meaning of ‘Life’ in St. John: Some Further Reflections,” BTB 6 (1976): 258–63. See also “John’s View of Life as Present” in Bultmann, “ζάω,” TDNT 2.870–72.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 356.

마르다에게 “네가 이것을 믿느냐?”라고 질문하시는 주님. 이에 대해서 마르다는 “주는 그리스도시요 세상에 오시는 하나님의 아들이십니다.”라고 신앙고백을 한다. 결국 이 고백은 주님의 메시야십(그리스도), 낮아지심(하나님의 아들), 유대적 메시야에 대한 기대의 실현인 것이다. 

-  The story thus serves as a significant warning even to evangelicals who may be able to mouth all the correct theological statements about Jesus but actually have failed to bring words and life together. It is not enough to make statements about Jesus. Indeed, if a person would make a statement akin to Martha’s in some churches, the tendency would be to baptize such a person and accept him or her into membership.³²⁴ But we must all be warned that verbal confessions and life commitments are not always partners with each other.

 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 357.

우리는 마르다의 모습을 보면서 입으로 아무리 바른 말을 하고 신학적인 지식을 쏟아 놓는다고 해도 그것이 항상 삶과 일치되는 것은 아니라는 것을 생각하게 된다.