요 14:1-7 길, 진리, 생명이신 예수님

I Am the Way, and the Truth, and the Life
14 ^d“Let not your hearts be troubled. ^eBelieve in God;¹ believe also in me. 2 In ^fmy Father’s house are many rooms. If it were not so, would I have told you that ^gI go to prepare a place for you?² 3 And if I go and prepare a place for you, I will come again and will take you ^hto myself, that ⁱwhere I am you may be also. 4 And you know the way to where I am going.”³ 5 ^jThomas said to him, “Lord, ^kwe do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am ^lthe way, and ^mthe truth, and ⁿthe life. No one comes to the Father except through me. 7 ^oIf you had known me, you would have ^pknown my Father also.⁴ From now on you do know him and ^qhave seen him.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 14:1–7.

1절) 너희는 마음에 근심하지 말라, 본문은 부정 명령으로 너의 마음이 혼란에 압도되지 않도록 하라 내지는 상황에 압도되지 않도록 하라 / 그러기 위해서는 하나님을 믿는 것이 필요하다. 우리가 두려움에 빠지지 않기 위해서는 온전히 하나님, 주님을 신뢰하는 믿음이 있어야 한다. 지금 제자들은 그들이 따르던 주님께서 떠나신다는 말과 이후에 그분이 고난당하고 죽으시는 것으로 인해서 근심하고 떨것임에 틀림없다. 

2-3절) 아버지 집에 거할 곳이 많도다라고 말씀하신 예수님, 천국에 많은 방, 거할 곳을 말한다. 거대한 저택의 많은 방을 떠오르게 한다. 하나님의 집, 천국을 우리가 가지고 있는 이미지, 생각으로 제한해서는 안되지만 말 그대로 믿는 우리들이 주님과 하나님이 계신 그곳에 거할 곳을 얻게 될 것이다. 

-  In light of the context (Jesus going to the Father; 13:1, 3; 14:28), it is best to understand my Father’s house as referring to heaven. In keeping with this image, the many rooms (or “dwelling places,” Gk. monē) are places to live within that large house. The translation “rooms” is not meant to convey the idea of small spaces, but only to keep consistency in the metaphor of heaven as God’s “house.” In a similar passage, Jesus speaks of his followers being received into the “eternal dwellings” (Luke 16:9; cf. 1 Cor. 2:9).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2052.

거할 곳으로 번역된 헬라어 단어는 ‘manoi’이다. 벌게이트역에서는 mansiones으로 번역되었다. 따라서 기독교 문화권안에서 언덕위의 저택의 의미로 사용되었지만 그런 의미는 아니다.

- The use of the word “mansions” here is unfortunate because it has become infused into popular Christian culture so that one can hear some Christians speaking about the fact that they have “a mansion just over the hilltop.” Such a concept, unfortunately, supports the Western economic notion that following Jesus will lead to economic prosperity either in this life or in the life to come, especially if one must suffer in this life. But such a concept fails for several reasons. First, God does not promise economic prosperity. Second, the idea is a typical Semitic word picture⁸⁴ describing a relationship of God with the people of God like the picture of heaven in Revelation 21–22. Third, and most importantly, monai does not mean a castle-like home anymore than mansiones in the Vulgate is to be interpreted in that manner. The word is derived from the Greek verb menein, “to remain,” and monai means “dwelling” or “abiding” places.⁸⁵ So if the monai are in God’s house, the NIV’s “rooms,” or perhaps “apartments” or “flats,” would be much closer to the meaning of the text here.
⁸⁴ See for example M. McNamara, “ ‘To Prepare a Resting-Place for You’: A Targumic Expression and John 14:2f.,” Miltown Studies 3 (Dublin, 1979), 100–108.
⁸⁵ Newman and Nida (Translator’s Handbook on John, p. 454) note that some commentators think the Greek word means “stopping place,” suggesting that “heaven is a place of progression” having a multitude of stopping or resting places. But, as these Bible translators indicate, it is better to see in the word a sense of “remaining” rather than of temporary stopping. It is also important to remember that menein, “remain” or “abide,” is an exceedingly significant idea in John (cf. 14:23; 15:4).
NIV New International Version

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 104.

아버지의 집에 거할 곳이 많다. 이것을 설명하시기 위해서 유대인의 맹세 형식을 사용하시고 있다. 그렇지 않다면 내가 이 처소를 예비하겠다라는 것이다. “우리 집에 네가 묵을 방이 많이 있다. 만약에 없다면 걱정마라, 내가 지금 확인하고 준비하겠다.”라는 것이다. / 불안해하는 제자들을 위로하시는 주님의 마음. 

-  This preparation by Jesus is to be taken seriously because John pictures Jesus as here firmly asserting the point of his mission. And to make this point Jesus virtually uses a Jewish type of oath when he says “if it were not so, I would have told you.” Like God, Jesus needed no one else to support his assertions of truth, except to refer to himself. The RSV/NRSV turns this strong assertion into a question, but that rendering of the text is unlikely since this statement is part of John’s introductory announcement of Jesus concerning his purpose. An opening question here would give the impression that Jesus had opened a debate.
RSV Revised Standard Version
NRSV New Revised Standard Version

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 105.

Dodd는 처소를 예비하시는 주님의 모습이 당시의 결혼양식과 닮아 있다라고 해석한다. 신부를 맞이하기 위해서 처소를 준비하여 이들을 영접하는 신랑으로 주님을 설명하고 있는 것이다. 

Gundry는 본문을 재림(parousia)로 해석한다. 14:23을 인용

-  Although these are the only two uses of monēn/monai in the New Testament, it should be noted that the concept of dwelling is actually focused in two different directions: in the first the disciples are to gain their dwelling in the divine domain, and in the second the persons of the Godhead come to dwell in the disciples.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 106.

위 해석은 하나님의 나라에 대한 두가지 개념으로 설명되어 진다. 이 처소가 하나님의 나라로 우리가 갈 피안의 장소인지, 이곳에 임할 곳인지 말이다.

5절) 도마의 질문 “어디로 가시는지 우리가 알지 못합니다 그러기에 그 길을 어찌 알겠습니까?” 어디로 가시는지 그 목적지도, 여정도 알지 못합니다.라고 말하는 도마. 도마가 이렇게 질문한 이유는 그가 이 비유를 여행의 여정으로 이해했기 때문이ㅏㄷ. 하지만 예수님께서는 하난미과 인간사이의 궁극적인 생명의 관계를 말씀하고 계신 것이다. 그분의 영원한 신성과 관계된. 

- Thomas’s question once again identifies him as the realist of the company who wants the facts (cf. 11:16; 20:24–25), and he certainly should not merely be categorized as a doubter. In his response Thomas splits the goal as destination (“where”) from the route or way (hodon).¹⁰¹ Thomas wanted a road map, but he did not know how to get one if he did not know “where” he was to end his trip. Thomas’s problem, however, was that in the metaphor of the house and the rooms Jesus had told him the destination. But Thomas had misinterpreted the metaphor to be a statement of taking a journey. Instead, Jesus was talking about the ultimate relationship of life that humans have with God and that has implications for their eternal destiny. When one understands the metaphor from this perspective, “the way” then becomes more akin to “a way of life.”
¹⁰¹ Cf. Dodd, Interpretation, 412.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 107.

 

6절) 요한복음에 등장하는 에고 에이미 메시지. 

-  In previous chapters egō eimi has been used to indicate that Jesus is the Messiah (4:26), the bread or sustenance of the community (6:35, 48, 51), the light of the world (8:12; 9:5), the one who is from above and not from the world (8:23), the gate or entrance way to the sheepfold (10:7, 9), the good shepherd (10:11, 14), and the resurrection and life (11:25). Here John joins three powerful ideas of “way,” “truth,” and “life” to produce a classic statement concerning the significance of Jesus in providing salvation.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 108.

길, 진리, 생명

구약의 가르침 속에서 누구도 하나님 앞에 나아갈 수 없었다. 오직 대제사장만이 일년에 한차례 하나님의 지성소에 나아갈 수 있었을 뿐이다. 그런데 바로 주님이 우리의 길이 되셔서 막힌 담을 허신 것이다. 

-  Jesus as the one way to the Father fulfills the OT symbols and teachings that show the exclusiveness of God’s claim (see note on 3:18), such as the curtain (Ex. 26:33) barring access to God’s presence from all except the Levitical high priest (Leviticus 16), the rejection of human inventions as means to approach God (Lev. 10:2), and the choice of Aaron alone to represent Israel before God in his sanctuary (Num. 17:5). Jesus is the only “way” to God (Acts 4:12), and he alone can provide access to God. Jesus as the truth fulfills the teaching of the OT (John 1:17) and reveals the true God (cf. 1:14, 17; 5:33; 18:37; also 8:40, 45–46; 14:9). Jesus alone is the life who fulfills the OT promises of “life” given by God (11:25–26), having life in himself (1:4; 5:26), and he is thus able to confer eternal life to all those who believe in him (e.g., 3:16). This is another “I am” saying that makes a claim to deity (see note on 6:35).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2052.

지금 이러한 배타적인 주장을 하는 요한이 어떤 상황속에서 이런 이야기를 하고 있는지 이해할 필요가 있다. 지금 요한은 당시 헬라의 혼합주의와 유대주의의 압력속에서 생존을 위해서 분투하는 교회 공동체를 향해서 이 글을 쓰고 있는 것이다. 이시대도 다원주의의 상황속에서 도전받는 교회를 향해서 이 메시지의 주장은 여전히 유효하다. 모든 길은 통한다라고 말하는 이 시대 정신을 향해서 오직 주님만이 길이요 진리요 생명이다라는 메시지는 특별하게 들린다. 우리는 이 주장을 결코 약화시키거나 포기할 수 없다. 

-  The issue of Johannine exclusivism is therefore placed squarely before the reader.¹¹⁴ Given the fact that the Johannine church was a community struggling for its existence in the midst of powerful pressures from both its Jewish birthing setting and its Hellenistic syncretistic context, the language and antisociety stance may seem to be completely out of touch with today’s   p 111  adoption of pluralism. On the one hand, it is crucial to remember that this text was not written when the church represented a majority perspective. It was a small minority in which it viewed itself as under siege and its members as tempted by the threat of losing their lives, status, or possessions if they did not yield to pressure. On the other hand, it is imperative to remember that perspectives that are forged in such settings usually go to the heart of what a community is. What people are willing to die for is the measure of who they are.
¹¹⁴ For a helpful discussion on the Johannine view of Jesus and exclusivism here see Carson, John, 491–93.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 110–111.