요 13:12-20 예수님의 섬김의 본을 따르라

¹² When he had washed their feet and ^hput on his outer garments and resumed his place, he said to them, ⁱ“Do you understand what I have done to you? 13 ^jYou call me ^kTeacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, ^lyou also ought to wash one another’s feet. 15 For I have given you an example, ^mthat you also should do just as I have done to you. 16 Truly, truly, I say to you, ⁿa servant³ is not greater than his master, nor is a messenger greater than the one who sent him. 17 If you know these things, ^oblessed are you if you do them. 18 ^pI am not speaking of all of you; I know ^qwhom I have chosen. But ^rthe Scripture will be fulfilled,^{4 s}‘He who ate my bread has lifted his heel against me.’ 19 ^tI am telling you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, ^uwhoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 13:12–20.

12-13절) 주님을 선생, 주라고 호칭함. 선생은 당시의 랍비라는 호칭을, 주(Lord)는 주인(master)라는 호칭으로 이해할 수 있다. 

주님께서는 제자들의 발을 씻기신 후에 옷을 입으시고 다시 제자들과 함께 앉으셔서 자신이 행한 행동을 너희가 이해하느냐?라고 질문하고 계신다. 

14-15절) 내가 주와 선생으로서 너희의 발을 씻겼다. 그러므로 너희도 서로의 발을 씻겨주는 것이 옳다. 이렇게 종이 보이는 섬김의 행동을 보여준 이유가 바로 너희가 내가 이렇게 섬긴것처럼 너희도 서로를 섬겨야한다는 사실을 알려주기 위한 것이다. 

-  But the model of Jesus is not merely one of self-giving service to others epitomized in the foot washing. The model is, in fact, one that also represents the dying Lamb of God. Therefore the servant/follower of Jesus should realize that the self-giving washing of feet may be far more costly a calling than merely a matter involving a basin of water and a towel.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 86.

16-17절) 종이 상전보다 크지 못하다. 보냄을 받은 자(메신저)가 보낸 분보다 크지 못하다. 이것을 알아야 한다. 우리가 주님의 제자로 이땅을 살아갈때, 우리가 우리의 정체성을 그리스도인이라고 여길때 우리의 주인이 어떤분인지, 우리의 선생이 누구인지를 알아야 한다. 그리고 이것을 알때 우리는 섬김의 삶을 살 수 있다. 왜냐하면 우리보다 높으신 분이 이런 섬김의 본을 보였기 때문이다. 

-  In this case Jesus (as Teacher/Lord and indeed Judge) renders a favorable verdict upon his followers who both “know” (oidate) and practice or “do” (poiēte) what he has instructed. In the teaching of Jesus there is no division between head-understanding and life-practice. Moreover, as in the case of most beatitudes the happiness or blessedness is not to be limited to earthly well-being, for the implication is that the blessedness has eschatological ramifications.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 87.

18절) 주님의 택하신 자 중에 주님을 배반할 이가 있다. 

19-20절) 일이 이루어지기 전에 이것을 이르는 이유는 바로 그때 믿게 하려는 것이다. 바로 이루어질 일은 그분의 십자가 사건이다. 주님의 보낸자, 사도, 제자를 영접하는 자는 주님을 영접하는 것이다. 또한 주님을 영접하는 자는 하나님을 영접하는 것이다. 

-  At first glance the double amēn (“truly”) saying in this verse may seem to be oddly placed, but it forms a kind of closure to the four-verse segment introduced at v. 16 with an earlier double amēn statement concerning the relationship of master and servant. The opening and closing verses thus form a kind of inclusio (envelope or sandwich) familiar in Mark. The focus of this sandwich is on the role of the disciple, and the statements about Judas in this section provide a clear contrast to the pattern of an authentic disciple. The statements in vv. 18 and 19 also serve as a window or introduction to the tragic story of the betrayer in vv. 21 and 30. In summary, therefore, this section presents Jesus as seeking to make evident to the disciples that he was fully aware of Judas’s treachery.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 89.