요 15:18-28 주님의 친구들에 대한 세상의 반응

The Hatred of the World
^18 d“If the world hates you, know that it has hated me before it hated you. ^19 eIf you were of the world, the world would love you as its own; but because ^fyou are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰ Remember the word that I said to you: ^g‘A servant is not greater than his master.’ If they persecuted me, ^hthey will also persecute you. ⁱIf they kept my word, they will also keep yours. ²¹ But ^jall these things they will do to you ^kon account of my name, ^lbecause they do not know him who sent me. ²² If I had not come and spoken to them, ^mthey would not have been guilty of sin,³ but now they have no excuse for their sin. ^23 nWhoever hates me hates my Father also. ^24 oIf I had not done among them the works that no one else did, ^mthey would not be guilty of sin, but now they have ^pseen and hated both me and my Father. ²⁵ But ^qthe word that is written in their Law must be fulfilled: ^r‘They hated me without a cause.’
²⁶ “But ^swhen the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, ^the will bear witness about me. ²⁷ And ^uyou also will bear witness, ^vbecause you have been with me ^wfrom the beginning.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 15:18–27.

18절) 세상이 믿는 우리들을 미워하면 주님께서 이미 앞서서 미움을 받으신 것을 생각하라. 앞서 포도나무 비유를 통해서, 또한 주님의 친구, 제자로서 서로 사랑하는 삶을 살아가면 필연적으로 세상으로부터 미움을 받을 것이다. 왜냐하면 앞서 주님께서 그렇게 미움을 당하셨기 때문이다. 이처럼 세상으로부터 미움을 받는 것은 사랑이 그리스도인으로서의 필수적인 표식인것과 같다. 

19절) 우리가 세상으로부터 미움을 받는 이유는 세상에 속하지 않고 세상으로부터 택함을 받았기 때문이다. 그러므로 하나님의 택함을 받은자로 세상의 미움을 받지 않는다면 그것 또한 고민해볼 문제이다. 우리가 진실한 그리스도인으로 세상으로부터의 고난을 추구하고 따를 필요는 없지만 본질적으로 악한 세상으로부터 고난과 미움을 당하지 않는다면 그것은 문제이다. 

20절)' 종이 주인보다 더 크지 못하다’, 세상이 주인인 주님을 핍박했은즉 우리들도 핍박할 것이다. 또한 내말을 지켰다면 우리들의 말도 지킬 것이다. 

21절) 핍박의 주요한 원인은 바로 세상이 하나님에 대한 무지이다. 

-  Morris here suggests that “the root cause of persecution is now traced to the world’s ignorance of God.”²⁵⁰ This statement is technically and linguistically correct; but in the Western world, where ignorance is basically understood in mental, informational categories, ignorance, like knowledge in John, is not merely a matter of the head. It involves the whole person. To know God is to know God with one’s whole being.²⁵¹ Likewise, not to know God is akin to disobedience, as is suggested by the next verse.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 156.

22절) 하지만 그 죄에 대해서 핑계할 수 없다. 주님이 오셨고, 복임이 선포되었고, 사람들은 불순종했다. 그러므로 그들은 유죄이다. 

-  The argument here, therefore, is a reduction of the issue to a basic alternative, which might offer a slight loophole for escape. But since the facts are totally different, even that alternative is not possible. The verdict is absolutely clear. Jesus did come, the Gospel was presented, the people have been disobedient, and therefore they are guilty of sin. Mark this conclusion well because it does not merely apply to Jews!

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 157.

23절) 주님을 미워하는 자는 아버지 하나님을 미워하는 것이다. 

24-25절) 아무런 연고 없이 주님을 미워하는 사람들, 이는 이미 구약의 율법에 기록된 것으로 성취되었다. 

-  To this verdict is added a powerful scriptural footnote of proof or legal dictum, “They hated me without reason” (cf. Pss 35:19; 69:4).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 157.

26-27절) 본문의 보혜사는 '파라클레토스’로 남성명사이고 성령은 ‘프뉴마’로 중성의 지시대명사이다. 요한은 본문의 성령을 인격적인 존재로 보았다. 

- The coming of the Paraclete is based on the sending of the Spirit from the Father by Jesus.²⁵⁴ The pronoun used of the Spirit here is the masculine case (ekeinos), which might normally seem to be unusual because its referent noun, pneuma, “spirit,” is neuter. But John undoubtedly considered the Spirit as a personal being and not as something impersonal, a mere force.
²⁵⁴ The identification of the Paraclete with the Spirit of Truth has already been made in 14:17. For a fuller discussion on the Spirit in this chapter see E. Bammel, “Jesus und der Paraklet in Johannes 16,” in Christ and the Spirit in the New Testament (New York: Cambridge University Press, 1973), 199–217. For a Gnostic interpretation see H. Becker, Die Reden des Johannesevangeliums und der Stil der gnostischen Offenbarungsrede (Göttingen: Vandenhoeck & Ruprecht, 1956), 96–105.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 159.

보혜사의 역할, 아버지로부터 보내질 보혜사, 그 진리의 성령이 주님을 증거하실 것이다. 결국 보혜사의 역할은 주님을 증거하는 것이다. 이것은 제자들에게도 동일하게 주어진 역할이다. 

- The role of this helper is to testify or witness concerning Jesus. But the disciples are also given the same task of witnessing. So it is imperative to note with Hoskyns and Davey at this point that the work of the Spirit (v. 6) is “not for one moment thought of as independent of the disciples of Jesus” (v. 27).²⁵⁷ The point is not that there are two different patterns of witnessing. The Spirit works in the disciples (cf. 14:17), and they have the same mission: namely, giving witness to Jesus. The Spirit therefore does not operate independently of the Gospel concerning Jesus because the Spirit has been sent from the Father by Jesus.²⁵⁸ Moreover, it is not that the Gospel message is incomplete and that the Spirit needs to complete it. The basic message of the gospel is available, and both the Spirit and the disciples are together agents of communicating the same gospel. The role of the Spirit here, then, is likened to that of a supporter for the disciples in witnessing to a hostile world. This statement, of course, does not mean that where there are no disciples present the Spirit is unable to work. Such a suggestion would mean that God is bound totally by human frailty. Rather, the meaning of these verses points to the intended harmony of humans and the Spirit working in mission.

²⁵⁷ Hoskyns and Davey, The Fourth Gospel, 481. Cf. also Carrez, “Les Promesses,” 323–32.
²⁵⁸ Johnston, The Spirit Paraclete, 32–34.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 160.

본문의 처음부터는 요 1:1이나 창세기 1장의 태초가 아니라 예수님의 사역의 시작이나 제자들이 예수님을 따르기 시작했던 시기이다.