요 18:12-18 예수님의 잡힘과 베드로의 부인

Jesus Faces Annas and Caiaphas
¹² So the band of soldiers and their captain and the officers of the Jews⁴ arrested Jesus and bound him. 13 First they ^yled him to ^zAnnas, for he was the father-in-law of ^aCaiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews ^bthat it would be expedient that one man should die for the people.
Peter Denies Jesus
15 ^cSimon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 ^dbut Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 ^eThe servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” 18 Now the servants⁵ and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. ^fPeter also was with them, standing and warming himself.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 18:12–18.

13절) 예수님은 포박당하여 안나스에게로 끌려가셨다. 안나스는 전임 대제사장으로 당시 대제사장이던 가야바의 장인이었다. 이당시는 특히 종교 권력이 세습되어 한 가문에 집중되었다. 

Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty; the traditional route was fixed by Franciscan monks in the fourteenth century. The Bible records that after the Passover meal, Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).

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

14절) 가야바는 유대인들에게 한사람이 백성을 위해서 대신 죽는 것이 유익하다고 말하던 자이다. 

-  Caiaphas. See 11:49–52.

예수님의 십자가의 길은 하나님 편에서는 백성을 구원하는 유일한 길이지만 이 길에 여러 사람들의 개입이 있었다. 이들의 개입으로 하나님의 섭리는 실현된 것이다. 대제사장 가야바는 이미 한 사람이 백성을 위해서 죽는 것이 유익하다고 이야기하며 예수님을 그 희생양으로 지목하고 있었다. 그리고 그 일이 차근차근 진행되고 있는 것이다. 이는 편향된, 공정하지 않은 검찰 수사나 마녀 사냥에 가까운 행태이다. 하지만 이러한 방식을 통해서도 하나님께서는 당신의 일들을 한걸음 한걸음 진행해 가신다. 

15-16절) 베드로와 다른 제자 하나가 예수를 따랐다. 이 다른 제자는 대제사장과 아는 사이로 대제사장의 집뜰에 들어갔는데 이때 베드로는 문 밖에 서 있었다. 아마도 두려워서 일 수도 있고, 대제사장의 집에 함부로 들어갈 수 없어서 였을 것이다. 이때 이 제자가 문지키는 여자에게 말해 베드로도 들어올 수 있도록 하였다. 여기서 다른 제자는 누구일까? 예수님의 살아하시는 제자로 요한이라고 일반적으로 말한다. 그렇다면 세배대의 아들 어부 였던 요한이 대제사장을 알고 있었을까? 행 4:13을 보면 베드로와 요한을 “학문 없는 범인”으로 이야기한다. 이것에 대해서 배우지 못하고 무식한으로 해석하면 본문을 이해하는데 어려움이 생긴다. 이는 특별한 훈련을 받지 않은 일반인을 의미하는데 당시 아주 소수의 사람들만이 이러한 교육을 받을 수 있었고, 어부라는 직업도 그당시에 아주 하층의 직업군은 아니었다. 

-  To this setting Peter and “the other disciple” came following Jesus and the arresting band. This verse indicates that the other disciple was “known” to the high priest. Who this disciple was has been debated much by scholars. Of particular significance in the debate is the issue of whether or not the unnamed disciple could have been John and whether this John, a Galilean fisherman, could have been known to the high priest. The fact that the evangelist refers to almost everyone else in his Gospel by name suggests that the early readers must have had no difficulty identifying who this person was. Moreover, it is highly unlikely that the so-called beloved disciple who was commissioned to care for Jesus’ mother (19:25–27) and who was reclining next to Jesus at the supper (13:23) would be different from this “other” disciple here or the witness at the cross (19:35).³⁸ As I indicated in my introduction to this commentary, the likely person would have been the one who stands behind the basic text of this Gospel, John the son of Zebedee.³⁹
But could a Galilean fisherman have had access to the residence of the high priest, and could such a person have persuaded the female guard to let a companion outsider into the courtyard? The answer to that question relates to one’s view of fishermen.

Peter and John in Acts 4:13 are called agrammatoi eisin kai idiōtai. The KJV had referred to them as “unlearned and ignorant,” but more recent renderings have modified that to “unschooled, ordinary” (NIV), “uneducated and ordinary” (NRSV), and “ordinary men who had no special training” (NLT). But to understand the situation better one needs to get into the minds of those Pharisees who regarded themselves as elite and the people of the land or the people who worked with their hands as basically ignorant. The stories of the rabbis are filled with condemnations of such people, and even this Gospel has one such castigation (7:49). But if Mark 1:19–20 is any indication of John’s family, he was not a pauper. The skepticism I find in some comments that the son of Zebedee could not have had access to the high priest’s residence is based on an unproven premise that he must have been both illiterate and unconnected. I would stoutly challenge that   p 230  premise.

³⁸ For a review of the issues involved see F. Neirynck, “The ‘other disciple’ in John 18:15–16,” ETL 51 (1975): 113–41. He considers it to be quite feasible that the ‘other disciple’ is the beloved disciple.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 229–230.

17절) 이제 집안으로 들어오면서 문제가 생긴다. 여종 하나가 베드로에게 “너도 이 사람의 제자중 하나가 아니냐?”라고 질문한다. 이에 대해서 베드로는 “나는 아니다”라고 답한다. 요한복음 전체를 통해서 주님은 “에고 에이미”를 선포하셨는데 앞서 5,8절에서도, 지금 베드로는 “오욱 에이미”를 말하고 있는 것이다. 베드로는 충동적인 성격으로 이미 앞서서 주와 함께 죽겠다(13:37)라고 말하기도 하고, 잡혀가시는 예수님을 보호하기 위해서 말고의 귀를 자르기도 했다.(18:10) 이처럼 주님과 함께 있을때는 담대하던 베드로가 주님이 잡혀가시고 홀로 남게 되었을때 그는 주님을 모른다라고, 나는 그분의 제자가 아니라고 그분을 부인하고 있는 것이다. 

-  Peter’s answer was a sharp ouk eimi (“I am not!”). For the evangelist, who has focused repeatedly on the affirmations of Jesus as egō eimi (“I am”) and most immediately at the arrest (18:5, 8), the contrast here is very striking. The denial is especially significant in light of Peter’s earlier forceful statement that he would be willing to die for Jesus (13:37) and his impulsive attempt to defend Jesus (18:10). When Jesus was present, Peter was filled with boldness and sought to interfere in Jesus’ mission. But when he was alone and challenged, he lost his courage and abandoned his discipleship.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 230.

베드로의 부인은 그 개인만의 문제가 아니라 주님을 따르는, 확신에 찬 많은 그리스도인들에게도 동일하게 적용된다. 우리의 믿음의 고백이 어려움이나 고난이 없을때는 정상적으로 작동하지만 어려움과 고난속에서 과연 내가 주님의 제자라고, 예수님을 따르고 그분을 믿는다고 고백하는 것은 대단히 어려운 선택일수 있다. 어쩌면 베드로의 이러한 선택은 우리의 성정과 더욱 가깝다고 할 수있다. 우리는 여전히 우리도 실수할 수 있는 존재라는 사실을 인정하고 겸허하게 우리의 신앙을 돌아 보아야 할 것이다. 

18절) 이때는 니산월로 점점 추워지는 시기이다. 뿐만 아니라 예루살렘은 사막기후로 낮에는 더워도 해가 떨어지고 바람이 불면 급격하게 기온이 떨어진다. 그래서 추운 날씨에 심문하기 위해서 숯불이 필요했던 것이다. 

-  This verse is an excellent climatic description of Jerusalem at Passover time. But time and temperature statements in John are often theological statements as well. Night with Nicodemus (3:2) and Judas (13:30) and winter in the Shepherd Mashal (10:22) are not merely physical descriptors. They are also theological descriptors of the situation in these texts. So also here the cold is indicative of the conditions in the story.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 231.

그런데 여기 등장하는 숯불은 요한복음에만 등장하는 것으로 이후에 21:9에 다시 등장한다. 이 숯불 앞에 주님을 부인했던 베드로는 부활하신 이후 주님을 숯불앞에서 다시 만나 다시금 주님을 사랑한다는 고백을 하게 되는 것이다. 숯불을 바라보는 그에게는 이전에 주님을 부인했던 트라우마가 있었을 것이다. 그런데 주님은 바로 그 현장에서 그 상처를 치유하고 계신다. 

-  But there is also one other feature in this verse that is absolutely crucial for understanding the significance of this event here. That feature is the “charcoal fire,” which appears in the New Testament only here and in 21:9 at Peter’s reinstatement. That double use of the word is not just a coincidence. These two events are directly connected in the mind of the evangelist. Accordingly

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 231.