요 12:1-8 예수님의 발에 향유를 붓는 마리아

Mary Anoints Jesus at Bethany
12 Six days before ⁱthe Passover, ^jJesus therefore came to Bethany, ^kwhere Lazarus was, whom Jesus had raised from the dead. ² So they gave a dinner for him there. ^lMartha served, and Lazarus was one of those reclining with him at table. 3 ^mMary therefore took a pound¹ of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii² and ⁿgiven to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and ⁿhaving charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, “Leave her alone, so that she may keep it³ for the day of my burial. 8 For the poor you always have with you, but you do not always have me.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 12:1–8.

본문의 이야기는 공관복음에도 등장하는 내용이다. 이런 내용은 오병이어의 기적, 성정 청결 기사, 세례요한의 이야기등이 있다. 

The fact that the story of the anointing appears in all four Gospels confirms its significance to the overall presentation of the good news. Given the general independence of John from the stories in the Synoptics, this fact is certainly worthy of note, especially since up to this point about all that is parallel in John with the three other Gospels has been the story of the feeding of the five thousand. Perhaps one could add the temple cleansing (if one allows for it to be placed at a different point from the Synoptics) and the story of John the Baptist (if one allows for a different role of the Baptizer in this book).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 31.

1-2절) 유월절 엿새 전에 베다니에 도착하신 주님, 유월절이 금요일 저녁에 시작되니까 토요일에 도착하셨다. 

-  Regarding the Passover, cf. 11:55 and note on 2:13. Six days before the Passover most likely refers to Saturday, since the Passover began Friday evening at sundown.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2047.

본문의 장소에 대해서 공관 복음서는 다른 정보를 제공한다. 마태와 마가는 문둥병자 시몬의 집으로, 누가는 바리새인 시몬으로 기록한다. 

-  Moreover, whereas Bethany (likely to be in Judea) is mentioned in connection with the anointing in Matthew, Mark, and John, the setting in Luke, although not mentioned, would appear to be in Galilee since that was where Jesus was reportedly doing his early ministry at the time (cf. Luke 7:11 for Nain and 8:1, 22 villages and the sea of Galilee). Furthermore, the particular site of the reception is said in Matthew and Mark to be the house of Simon the leper while in Luke it is the home of a Pharisee named Simon (Luke 7:40).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 32.

날자도 요한은 유월절 6일전으로, 마태와 마가는 이틀전으로 설명한다. 

-  Furthermore, in John the event is placed chronologically six days before Passover (12:1), whereas in Matthew (26:2) and Mark (14:1) it is recounted following a meeting of the Jewish leaders two days before Passover.⁷ The Lukan dating is hard to coordinate with either of these dates.
⁷ Blomberg writes that Matthew and Mark “relocate this passage topically, because of the symbolism of preparing Jesus for his burial, sandwiching the narrative between a reference to the later plot of the Jewish leaders to arrest Jesus and Judas’ arrangement to betray him” (ibid.).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 32.

또한 본문의 마리아에 대한 묘사도 상이하다. 누가는 죄를 지은 한 여자(눅 7:37)로 묘사한다. 눅 8:2에 일곱 귀신이 나간 막달라 마리아와 나사로의 동생 마리아를 같은 여인으로 본다면 가능하다. 하지만 이 두 여인이 다른 여인이라면 향유를 붓는 사건은 두번에 걸쳐서 일어난 것이 된다. 

-  In addition, the woman who anointed Jesus is described by Luke (7:37) as a sinner and contrasted with the self-righteous Pharisee who organized the meal; but there is no such description in Matthew and Mark, and the woman remains virtually unidentified beyond the deed she did. John, on the other hand, identifies her as “Mary” (12:3), whom we assume to be the Mary of John 11, the sister of Lazarus and Martha. It is the particular Lukan designation of the woman as a sinner, however, that in the past has led to speculations that Mary of Bethany must have been a sinful woman and usually that she should be identified with Mary Magdalene, out of whom Jesus cast seven demons (Luke 8:2). But such speculation is merely a later construct of a Tatian-type mentality, and it is important to remember that even Luke, who categorizes Mary Magdalene in such a way, does not identify her with the sister of Lazarus and Martha (Luke 10:39–42).^8
8 In his article on “Mary” E. H. Palmer warns against such synthesizing of identifications (rev. ed. ISBE 3.268). Cf. also the interesting comments of D. and F. Stagg in Women in the World of Jesus (Philadelphia: Westminster, 1978), 117–21 and 238–39.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 33.

공관복음서와 요한복음의 본 기사를 하나로 볼려면 이 잔치를 주관한 사람은 시몬이라는 인물로 나사로와 가까운 인물일 것이다. 요한은 마치 나사로가 이 잔치의 주인인 것 처럼 기록하고 있다.

3절) 예수의 발에 비싼 향유, 순전한 나드 한 근을 붓고 머리털로 그의 발을 씻음, 공관복음의 기록에서는 옥합에 가져와 예수의 머리에 부었다고 기록되어 있다. 한근(327.45 그램)으로 300데나리온이나 되는 비싼 향유이다. 

Specifically, Mark and Matthew report an anointing of Jesus’ head whereas Luke and John speak of the anointing of his feet (Matt 26:7; Mark 14:3; Luke 7:38; John 12:3).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 32.

머리카락으로 발을 씻는 행동은 매우 특별한 행동으로 주님께 대한 전적인 존경과 헌신을 의미한다. 여기에서 마리아가 주님의 죽음을 직접적으로 인식했는지는 명확하지 않다. 

-  The Synoptics indicate that the perfume was kept in an alabaster jar (Matt. 26:7; Mark 14:3). It is recorded here that Mary anointed the feet of Jesus, while Matt. 26:7 and Mark 14:3 mention that she anointed Jesus’ “head.” Considering the large quantity of ointment, Mary apparently anointed both Jesus’ head and his feet. Attending to the feet was the work of servants (cf. John 1:27; 13:5), so Mary’s actions show humility and devotion. Her wiping of Jesus’ feet with her hair is also remarkable, since Jewish women rarely unbound their hair in public. Mary’s action indicates an expression of intense personal devotion to Christ, but no hint of immoral thoughts or conduct should be read into her actions.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2047.

4-7절) 제자들의 반응과 이에 대한 평가

요한은 유다에 대해서 그의 복음서를 통해서 매우 부정적으로 평가한다. 

-  The story in John, however, makes a slightly different point. It certainly picks up the burial symbolism (12:7), but it refocuses the picture from the misunderstanding of the disciples to Judas, who was not merely mistaken. In this story John makes it plain that Judas was not an unfortunate, misguided person. He was inherently an evil thief who had no concern for the poor (12:6). Thus John would never agree with some modern portrayals of Judas as a tragic hero who merely misunderstood Jesus. For John, Judas was a devil-man (diabolos; 6:70), a receiver of Satan (13:27), and the son of doom or destruction (17:12). For John, he was the unforgivable betrayer (hōparadidous) who stood with the enemies of Jesus (18:5; cf. paradidonai; 12:5). For a discussion of Iscariot, see my comments at 6:71.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 36.

가룟 유다는 이렇게 허비하느니 300데나리온을 가난한 자에게 주는 것이 더 낫지 않느냐고 말한다. 하지만 이것에 대해서 요한은 가난한 자를 생각하는 것 처럼 보이지만 유다는 도적으로 돈 궤를 맡아서 이를 도적질 할려고 하고 있다라고 평가하고 있다. 주님은 마치 비이성적이고 매우 낭비적으로 보이는 이 여인의 행동을 칭창하시며 나의 죽음, 장사할 날을 준비하고 있다고 말한다. 결국 요한은 이 사건을 통해서 왕으로 오신 주님의 죽음을 예비하고 있는 것이다. 

8절) 이 여인의 행동과 유다의 반응에 대해서 주님은 ‘가난한 자들은 항상 있지만 나는 항상 너희와 있지 않다’라고 말씀하신다. 이는 가난한 자를 돕는 것이 잘못되었거나 우선순위가 떨어진다라는 것이 아니라 임박한 주님의 죽음의 중요성을 말씀하고 계신 것이다.