요 19:1-11 십자가에 못박으라고 외치는 무리들

Jesus Delivered to Be Crucified
19 Then Pilate took Jesus and ^qflogged him. ^2 rAnd the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. 3 They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. 4 Pilate went out again and said to them, “See, I am bringing him out to you that you may know that ^sI find no guilt in him.” 5 So Jesus came out, wearing ^tthe crown of thorns and the purple robe. Pilate said to them, ^u“Behold the man!” 6 When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, ^v“Take him yourselves and crucify him, for ^wI find no guilt in him.” 7 The Jews¹ answered him, “We have a law, and ^xaccording to that law he ought to die because ^yhe has made himself the Son of God.” 8 When Pilate heard this statement, ^zhe was even more afraid. 9 ^aHe entered his headquarters again and said to Jesus, ^b“Where are you from?” But ^cJesus gave him no answer. 10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” 11 Jesus answered him, ^d“You would have no authority over me at all unless it had been given you from above. Therefore ^ehe who delivered me over to you ^fhas the greater sin.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 19:1–11.

1절) 빌라도가 예수를 데려다가 채찍질 함, 아직 십자가형이나 사형의 선고를 받기전에 태형을 당하는 것은 이상한 일이나 당시의 로마의 법을 보면 이해가 가능하다. 지금의 채찍질은 경범죄인들을 향해서 약하게 시행하는 형태의 형벌에 해당한다. 각각의 경우에 다른 동사가 사용된다. 

-  Jesus was beaten both before being sentenced (19:1) and after being sentenced to death (e.g., Matt. 27:26; Mark 15:15). Some interpreters think this first beating is the same as the severe “scourging” that Jesus received in Matt. 27:26 and Mark 15:15. However, it seems unlikely that Pilate would have administered so violent and severe a punishment to someone who had not yet been condemned to death (see John 19:16) and whom Pilate was still trying to release (see vv. 4, 10, 12). It seems more likely, therefore, that this flogging was what the Romans called fustigatio, the lightest form of flogging administered for minor crimes. Thus John 19:1 and Luke 23:16 use the verbs mastigoō and paideuō (respectively) to refer to this lighter flogging, whereas Matt. 27:26 and Mark 15:15 use a different word, phragelloō (“scourged”) to refer to the much more severe beating that Jesus received after Pilate pronounced the sentence of death (the Roman verberatio, which was the most horrible kind of beating, administered in connection with capital punishments, including crucifixion).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2064.

로마인들에게는 세가지 종류의 육체적 형벌, 태형을 가하는 방법이 있었다. fustiagatio, flagellatio, verberatio, / 본문에서는 mastigoo라는 단어인데 이는 첫번째에 해당하는 가벼운 채찍질이다. 하지만 이후에 십자가의 형벌을 받을때는 세번째 가장 악독한 채찍질을 당하게 된다. 

-  The Romans devised three forms or patterns of bodily whipping or scourging in their repertoire of corporal punishments.⁷⁵ The least severe was fustiagatio, which was a lashing for less serious offenses. This lashing was usually accompanied by a stern warning against any repetition of such an offense. A more serious stage was flagellatio, which was a flogging or beating that was severe and was intended to be sufficiently punitive to bring the victim into a state of full submission without execution, something like the so-called thirty-nine stripes. The third and most severe form of this type of punishment was verberatio, which was extremely brutal. In this form of punishment the victim was forcefully brutalized with rods or whips that frequently contained leather thongs fitted with spikes, bones, or scraps of metal. When used, these whips tore pieces of flesh from the victim’s body. Sometimes a recipient of such cruel punishment actually died while tied to the flogging block, and then the corpse was simply hung on the cross. The severity of such a beating depended on the ruthlessness or blood thirstiness of the officer in charge. Whether such a victim lived or died at the block mattered little since death was usually the expected end of this type of punishment process.
⁷⁵ For a fuller description of such corporal punishments based on Justinian’s code see Sherwin-White, Roman Society, 26–28. For the code of Justinian see T. Mommsen, ed., The Digest of Justinian (Philadelphia: University of Pennsylvania, 1985), at 40.19.7.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 246.

요한은 신학적인 면에 초점을 맞춰서 본인의 복음서를 기록하고 있다. 문학가는 반드시 역사성을 희생시키는 사람은 아니다. 역사적 신뢰성, 신학적 명료성 그리고 문학적 빈틈없음은 문학작품의 동반자가 될 수 있다. 

-  In making these comments, I have sought to be clear that the Johannine evangelist is a brilliant literary figure who organizes events to make important theological points. Yet to be a literary artist does not mean that historicity has to be sacrificed. Historical reliability, theological clarity, and literary astuteness can all be partners in a work of art.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 248.

2-3절) 가시면류관을 씌우고 보라색 옷, 왕의 의복을 입혔다. 이는 예수님을 유대인의 왕이라고 부르는 것에 대한 조롱의 표현이다. 그리고 예수님의 앞으로 와서 “유대인의 왕이여, 평안할지어다”라고 하며 손바닥으로 때렸다. 

4-5절) 빌라도는 면류관을 쓰고 채찍질 당하여 수척한 예수를 끌고 나와 그에게서 아무 죄도 찾지 못했다라고 말했다. 이정도면 유대인들의 마음을 누그러 뜨릴수 있으리라 생각했다. 그래서 무리들 앞에서 “보라, 이사람이로다(Belohd the man)”라고 외친다. 어찌보면 빌라도가 아무 생각 없이 외친 이 이야기가 바로 하나님의 아들, 둘째 아담으로 모든 죄에서 우리를 구원하신 바로 그 분을 선포하고 있는 것이다. 그리고 빌라도는 이사람에게서 아무 죄도 찾지 못한 것을 너희로 알게 하기 원한다라고 말한다. 

-  As such it is also a theological affirmation that Jesus was indeed “the man,” the second Adam, God’s Son, who dealt with the sin of the world introduced through the first Adam (cf. Rom 5:12–21; 1 Cor 15:22).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 250.

6절) 하지만 군중들은 예수를 십자가에 못박으라고 외친다. 빌라도는 군중들의 폭동을 두려워하여 죄 없으신 예수님을 그들의 손에 넘기려고 한다. 그래서 다시금 세번째로 나는 예수에게서 죄를 찾지 못했으니 너희가 그를 데려다가 십자가에 못받으라고 말한다. 

7절) 유대인들은 예수가 자기를 하나님의 아들이라 말함으로 이는 신성모독으로 자신들의 법대로 하면 죽어야 한다고 말한다. 

-  The Jews refused to accept the fact that Jesus claimed to have a direct relationship with God, and therefore they interpreted his statements as though he “made” himself the Son of God. The nuance in the meaning is slightly different. There is no doubt that Jesus made such a claim, but the evangelist would never say that Jesus made himself the Son of God because his repeated claim was that he served God as God’s agent (cf. John 5:30, etc.).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 251.

8절) 빌라도는 하나님의 아들이라는 말을 듣고 두려워한다. 로마가 여러 신들을 섬기고 미신적인 요소가 많기도 하고 자신의 아내가 한 이야기가 있어서 이것이 그를 더욱 두렵게 했을 것이다. 

-  Now the words “Son of God” produced a much more disturbing feeling. These words might not have put fear in the heart of a Jew, but for a superstitious Roman the situation may have been radically different. Indeed, Matthew apparently delighted in detailing elements of the mysterium tremendum in his testimony concerning Jesus, for he includes   p 252  details like the opening of the tombs when the bodies of holy people rose after the death of Jesus (Matt 27:52–53), the great earthquake, and the descent of a lightning-like angel at the opening of Jesus’ tomb (28:2–3). In his parallel account of the hearing, Matthew included an intriguing note concerning Pilate’s wife warning her husband to cease and desist from his judgment of this righteous or innocent man because of an unsettling dream she had (Matt 27:19).

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 251–252.

9절) 이에 빌라도가 다시 관정에 들어가서 예수님께 “너는 어디로서냐?”라고 묻는다. 이에 예수는 고요한 침묵으로 말씀하신다. 지금 빌라도의 질문은 예수님의 신성에 대한 질문으로 본질적인 질문인 것이다. 

10절) 이에 빌라도는 더욱 두려워하며 자신이 가진 권세로 예수님을 겁박한다. 

11절) 하지만 예수님께서는 위에서 네게 권세를 주지 않았다면 나를 해할 권세가 네게 없었을 것이다. 그러므로 예수님을 너에게 넘겨준 자의 죄가 더욱 크다라고 말씀하신다. 그러면 예수를 넘겨준 자가 누구인가? 이를 유대인들, 대제사장과 바리새인들이라고도 하고 예수를 심문했던 가야바, 대제사장이라고도 말한다.