요 18:1-11 유다의 배신으로 잡히시는 주님

18 When Jesus had spoken these words, ⁿhe went out with his disciples across ^othe brook Kidron, where there was a garden, which he and his disciples entered. ² Now Judas, who betrayed him, also knew ^pthe place, for ^qJesus often met there with his disciples. 3 ^rSo Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, ^sknowing all that would happen to him, came forward and said to them, ^t“Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.”¹ Judas, who betrayed him, was standing with them. 6 ^uWhen Jesus² said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, ^t“Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 ^vThis was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, ^whaving a sword, drew it and struck the high priest’s servant³ and cut off his right ear. (The servant’s name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; ^xshall I not drink the cup that the Father has given me?”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 18:1–11.

1절) 기드론 시내는 간헐천으로 비가 많이 내릴때만 물이 흐른다. 

이 장소는 예수님께서 자신의 잔을 옮겨주실 것을 간구하셨던 장소이다. 

-The Synoptics indicate that this was the place where Jesus was troubled and prayed his agonizing prayer (Matt 26:36–46; Mark 14:32–43; Luke 22:39–46).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 216.

2-3절) 유다의 배신, 군대와 하속들을 데리고 에수를 잡으러 왔다. 이 장소는 제자들과 예수님께서 가끔 모이시는 곳이었다. 지금 이 군대의 규모가 원어 상으로는 ‘스페이란’으로 로마 군인 600여명에 해당하는 규모이지만 실제로 그정도는 아니고 100-200여명 정도가 보내졌다고 추정한다. 그런데 평화적으로 사역하고 말씀을 전하시던 예수님을 잡기 위해서 등과 횃불, 병기를 가지고 간 것은 아이러니한 모습이다. 자신들의 위용을 과시하기 위해서 였을 것이다. 

4-7절) 자신을 찾으러 온 무리들에게 자발적으로 나서셔서 누구를 찾느냐 물으신다. 이에 자신이 그들이 찾는 나사렛 예수라고 밝히고 이를 유다가 증거한다. 무기를 들고 자기를 잡으러온 이들앞에 항거하지 않으시고 나아가시매 도리어 자신을 잡으러 온 이들이 물러가며 땅에 엎드러지게 된다. 이는 거룩하신 하나님과의 조우에 일반적으로 나타나는 현상이다. 

‘나사렛 예수’를 찾는 무리들, 이렇게 이름을 명시한 이유는 예수님이 역사적 인물임을 방증한다, 당시 예수라는 이름이 일반적으로 사용되었기에 여러 예수중에 누구인지를 특정하기 위해서 이렇게 이름을 제시하고 있다. 결국 이는 하나님의 아들이신 예수 그리스도가 나사렛이라는 동네에서 사셨고 하나님의 뜻을 완전히 이루기 위해서 오셨다는 사실을 보여준다. 

-  The name used by the arresting officers here in their search for Jesus was “Jesus of Nazareth.” This designation is used only four times in the Gospel of John: first, in the context of the third cameo of witnesses that brought to a conclusion the opening identifying references to Jesus as the “King of Israel” and the “Son of God” (1:45–49); then, second and third, here two references at the arrest (18:5, 7); and fourth, in the official charge or verdict by Pilate against Jesus as the “King of the Jews,” which Pilate had attached to the cross (19:19). These strategic events, which focus on the fact that Jesus, who was a historical figure and was the King of Israel, was also the one who fulfilled God’s mission for him to be the dying Lamb of God who takes away the sin of the world (1:29).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 220.

8-9절) 예수님께서는 자발적으로 십자가의 길을 선택하신다. 자신을 잡으려는 손길을 인지하고 있었기에 이를 피할 수도 있었지만 선한 목자로서 이들을 구원하기 위해서 스스로 십자가의 길을 향해 나아가시는 것이다. 

Jesus’ statement summarizes 17:12, which in turn refers back to 6:39 and 10:28. Jesus is portrayed as the “good shepherd” who voluntarily chooses death to save the life of his “sheep” (cf. 10:11, 15, 17–18, 28). Their physical preservation symbolizes their spiritual preservation.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2061.

예수님께서 다시 한번 너희가 찾는 이가 바로 나다라고 말씀하시며 그들에게 자신을 내어주신다. 그리고 이들이 가는 것을 용납하라고 말씀하신다. 결국 이 모든 사건의 주도권이 주님의 손에 있는 것이다. 주님을 군대에게 억지로 잡히신 것이 아니라 자발적으로 자신을 내어주셨다. 

-  Jesus’ answer to their second quest for Jesus of Nazareth was once again egō eimi (“I am”), yet here in addition to the self-identification and self-yielding by Jesus to the arresting band there is now added a stern imperative: “Let these men go!” The picture presented by John is once again very clear. The arresting band may have been a strong human force armed with weapons, but the person being arrested is here clearly represented as being in charge of the entire process. The King was not being captured; he was giving himself over to his enemies.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 220.

10-11절) 시몬 제드로가 대제사장의 종 말고의 오른편 귀를 벤다. 이에 대해 주님께서 베드로를 꾸짖으시고 그 검을 칼집에 도로 넣으라고 하시며 이 잔을 받는 것이 아버지의 뜻임을 말씀하신다. 이 기사는 마태와 누가복음에 동일하게 기록된다. 하지만 같은 사건을 각각의 저자의 관심사에 따라 약간씩 다르게 기록하고 있는 것을 볼 수 있다. 여기서 중요한 것은 피흘리는 것은 주님의 뜻이 아니며 이것이 역사적 사실임을 드러내는 것이다. 

-  A comparison of the present Johannine verses with parallels in the Synoptics has led some scholars to think that John was adding names to more general statements about the “ear-cutting” episode to enhance the historicity of the text, but such a view is unnecessarily skeptical. Only in John do you find that the ear cutter is Peter, but that action is certainly not out of line with his blundering style elsewhere. Only in John do you also discover   p 222  that the person who was attacked is Malchus, but both Matthew and Luke also indicate that the man was the servant of the high priest. Luke, who seems to have some interest in physical aspects of people, notes along with John that it was the right ear that was severed, which some scholars have argued rendered the servant of the high priest unworthy for Temple service.¹⁵ But one wonders if that is the point of the statements in the Gospels. Moreover, Luke also adds with the rebuke of Peter that Jesus restored the ear (Luke 22:51). Matthew, with his typical interest in angelic and spiritual forces, includes a different focus to Jesus’ rebuke by informing Peter that he could counter the arrest with twelve legions of angels, if that was his will (Matt 26:53). Clearly the focus of the three rebukes (Mark does not have this story) is different in each Gospel. But the rebuke is similar in each Gospel, although each evangelist chooses an aspect of the rebuke that is in conformity to his own interests and his own particular way of testifying to the basic concern of Jesus. Bloodshed is not the mission of Jesus.
¹⁵ Hobart earlier had argued that one could prove from the language of Luke that he was a physician (W. Hobart, The Medical Language of Luke [Dublin: Hodges, Figgis & Co., 1882]), but H. Cadbury (The Style and Literary Method of Luke [Cambridge, Mass.: Harvard University Press, 1920]) showed that such an argument could only prove that Luke was an educated person. Cadbury’s antithesis does not mean Luke was not a physician as stated in Col 4:14. D. Daube argued in his article, “Three Notes Having to Do with Johanan ben Zaccai,” JTS 11 (1960): 59–61, that the severing of the ear was an effort not to kill the servant of the high priest but to render him deformed and thus unworthy of serving in the Temple. But such an argument is a little too speculative and an overtheologizing of an incident in the narrative. There is no hint in any of the Gospels that such was the point, even though such an injury would have that effect. Cf. D. Garland, who argued similarly in “Malchus,” ISBE, 3.229 and in “John 18–19: Life Through Jesus’ Death,” RevExp 85 (1988): 487. Contrast N. Krieger, Der Knecht des Hohenpriesters,” NovT 2 (1957): 73–74.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 221–222.

11절) 아버지께서 주신 잔을 피하지 않으시는 주님, 이는 죄로부터 우리를 구원하시기 위한 진노의 잔이다. 이것이 부어져야만 용서함이 선포되는 것이다. 

-  Drink the cup serves as a metaphor for death and symbolizes God’s wrath (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15–17, 28–29; 49:12; also Rev. 14:10; 16:19). Note that the cup given to Jesus is from the Father, and hence Jesus is prepared to drink it. In addition to the physical suffering of the cross, Jesus suffered the agony of bearing God’s wrath, which was poured out on him as a substitute sacrifice and in payment for sins (see also notes on Rom. 3:25; 1 John 2:2; cf. Heb. 2:17; 1 John 4:10).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2061.