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The Resurrection
20 eNow on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that fthe stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, gthe one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and hwe do not know where they have laid him.” 3 iSo Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw jthe linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and kthe face cloth, which had been on Jesus’1 head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, lwho had reached the tomb first, also went in, and he saw and believed; 9 for as yet mthey did not understand the Scripture, nthat he must rise from the dead. 10 Then the disciples went back to their homes.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:1–10.
20 eNow on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that fthe stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, gthe one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and hwe do not know where they have laid him.” 3 iSo Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw jthe linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and kthe face cloth, which had been on Jesus’1 head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, lwho had reached the tomb first, also went in, and he saw and believed; 9 for as yet mthey did not understand the Scripture, nthat he must rise from the dead. 10 Then the disciples went back to their homes.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:1–10.
주님의 부활은 기독교에 있어서 매우 중요한 핵심이다. 또한 복음서가 역사책이 아님을 기억해야 하고 요한이 요한복음을 기록할 당시 이미 부활을 경험한 시기이기에 이러한 관점에서 기록했다는 것을 인식할 필요가 있다.
- The hinge point of Christianity is the resurrection of Jesus, the Christ.1 The resurrection is the authentic foundation for Christianity, for the church, for p 288 Sunday worship, for Christian colleges and seminaries, and for the Christian proclamation of the forgiveness of sins. Without the resurrection Christianity would be an empty shell (cf. Paul’s strategic statements in 1 Cor 15:14–19).
1 See G. Borchert, “The Resurrection Perspective in John: An Evangelical Summons,” RevExp 85 (1988): 502; and “The Resurrection: 1 Corinthians 15,” RevExp 80 (1983): 401.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 286–288.
1 See G. Borchert, “The Resurrection Perspective in John: An Evangelical Summons,” RevExp 85 (1988): 502; and “The Resurrection: 1 Corinthians 15,” RevExp 80 (1983): 401.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 286–288.
- Finally, before turning to the specific analysis of these two chapters, it is well to be reminded of what I have stated in connection with John 2:22, namely, that this entire Gospel is written from a postresurrection perspective.5 Everything that p 289 had been stated in the Gospel assumes that Jesus, the Son of God, is no longer dead. Every word is based on the fact that he is alive and has ascended to the Father (20:17).
This Gospel is a proclamation of victory over the forces of evil. Even the death of Jesus and the themes of the hour and of glorification that point to his death are all to be read in the context that Jesus is alive and victorious. He is God’s answer to the plight of humanity. He is King Jesus, the Lord!
5 Ibid., John 1–11, NAC (Nashville: Broadman & Holman, 1996), 166.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 288–289.
This Gospel is a proclamation of victory over the forces of evil. Even the death of Jesus and the themes of the hour and of glorification that point to his death are all to be read in the context that Jesus is alive and victorious. He is God’s answer to the plight of humanity. He is King Jesus, the Lord!
5 Ibid., John 1–11, NAC (Nashville: Broadman & Holman, 1996), 166.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 288–289.
1절) 요한은 주님의 부활이 있는 이 날을 안식후 첫날이라고 기록한다. 주님이 죽으신지 삼일이 아니다. 주님의 죽음은 죄의 용서와 구원을 위한 결정적인 요소이다. 하지만 기독교에 있어서 부활은 하나님을 예배하고 찬양하는 날(주일)의 기초가 되는 결정적인 요소이다.
- It is significant that John along with the rest of the Gospel writers designated the day of the resurrection as the “first day of the week” rather than the third day after the crucifixion. Although the death of Jesus was absolutely crucial for salvation and the forgiveness of sins, as I have indicated above, “the hinge point of Christianity” is the resurrection. Indeed, on the basis of the resurrection Christians have established their day of worship and praise to God (John 20:19, 26; cf. Rev 1:10).12
12 It was not until much later that Dionysus Exeguum recalculated the calendar to the birth of Jesus and unfortunately miscalculated so that Anno Domini (a.d. or 754 a.u.c.) occurred after the death of Herod the Great, which took place according to correct calculations in 4 b.c./ b.c.e. or 750 a.u.c. (a.u.c. stands for Ab urbe condita or the Roman calculations “from the founding of the city” of Rome).
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 291.
12 It was not until much later that Dionysus Exeguum recalculated the calendar to the birth of Jesus and unfortunately miscalculated so that Anno Domini (a.d. or 754 a.u.c.) occurred after the death of Herod the Great, which took place according to correct calculations in 4 b.c./ b.c.e. or 750 a.u.c. (a.u.c. stands for Ab urbe condita or the Roman calculations “from the founding of the city” of Rome).
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 291.
요한은 막달라 마리아에게만 집중하지만 복음서의 다른 기자들은 다른 여러 여인들을 다루고 있다.
- The Synoptic accounts of the resurrection story include several women coming to the tomb: three in Mark 16:1 (“Mary Magdalene, Mary the mother of James, and Salome”); two in Matt 28:1 (“Mary Magdalene and the other Mary”); and according to Luke 24:10 there were more than three (“Mary Magdalene, Joanna, Mary the mother of James, and the others). The purpose for their coming was apparently the bringing of spices to anoint the body (Mark 16:1; Luke 24:1) or to see the tomb (Matt 28:1).8
8 L. Morris’s attempt to harmonize the Gospel accounts by saying that “Nicodemus was not able to use all the spices he had brought” fails to be convincing (The Gospel According to John, rev. ed., NICNT [Grand Rapids: Eerdmans, 1995], 733). Contrast his work with the segmented views of R. Fortna, The Gospel of Signs (Cambridge: University Press, 1970), 134–44, especially at 135. See the alternative view of E. Ruckstuhl, Die literarische Einheit des Johannesevangeliums (Freiburg: Paulus, 1951), 130–34. See also his “Johannine Language and Style: The Question of Their Unity,” in L’Evangile de Jean, ed. M. de Jonge (Leuven: University Press, 1977), 125–47.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 290.
8 L. Morris’s attempt to harmonize the Gospel accounts by saying that “Nicodemus was not able to use all the spices he had brought” fails to be convincing (The Gospel According to John, rev. ed., NICNT [Grand Rapids: Eerdmans, 1995], 733). Contrast his work with the segmented views of R. Fortna, The Gospel of Signs (Cambridge: University Press, 1970), 134–44, especially at 135. See the alternative view of E. Ruckstuhl, Die literarische Einheit des Johannesevangeliums (Freiburg: Paulus, 1951), 130–34. See also his “Johannine Language and Style: The Question of Their Unity,” in L’Evangile de Jean, ed. M. de Jonge (Leuven: University Press, 1977), 125–47.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 290.
1-2절) 새벽 아직 어두울때 막달라 마리아가 무덤의 돌이 옮겨진 것을 보고 베드로와 사랑하시던 다른 제자에게 와서 예수의 시체가 없어진 것을 말한다. 그녀는 사람들이 주님을 무덤에거 가져다가 어디에 두었는지 알지 못한다라고 말한다.
3-5절) 이에 베드로와 다른 제자가 무덤으로 들어간다. 둘이 달음질 하여 다른 제자가 베드로보다 먼저 달려가 무덤에 이르러 구부려 세마포 놓인 것을 보았으나 들어가지는 아니하였다. 요한은 계속해서 베드로와 다른 주님의 사랑하시는 제자를 대조한다.
- In the second half of this Gospel, Peter and the beloved disciple are frequently set in sharp contrast to each other. Here they both ran to the tomb, but the beloved disciple was the first to reach the tomb. Earlier the beloved disciple had been identified as lying in the breast of Jesus while at the meal and serving as the conveyer of Peter’s question to the Lord (13:23–24). Likewise, the beloved disciple had first gained access to the court of the high priest and had served as a mediator to assist in Peter’s gaining access as well (18:15–16). Later at the sea he would recognize the Lord first and report that fact to Peter (21:7). Finally, when Peter was informed that he too p 293 would be stretched out, Jesus needed to tell Peter that it was none of his business to ask about the beloved disciple’s mission (21:20–23). But in this present context the beloved disciple was not merely swifter in running; he was also more sensitive to believing the reality of the resurrection (20:8). As indicated in Excursus 15, this contrast is obviously intended to show the significance of the beloved disciple. Peter’s role in early Christian tradition was firmly established as a primary witness to the resurrection (cf. Mark 16:7; Luke 24:34; 1 Cor 15:5), but that did not mean that the priority of his role was unchallenged by the Johannine community16 or, for that matter, by Paul when in writing to the Galatians the Apostle to the Gentiles regarded Peter as following an erroneous path (cf. Gal 2:11–16).17
16 R. Smith, in Easter Gospels (159), seeks to distinguish the nature of priorities with respect to Peter and the beloved disciple, but in doing so he seems to play down the message of the Johannine Gospel in favor of the traditions in other NT texts. Cf. M. Moreton, “The Beloved Disciple Again,” in Text and Interpretation, ed. E. Livingstone, StudBib 2 (Sheffield: University Press, 1980), 215–16. Contrast the report of the symposium Peter in the New Testament, R. Brown, K. Donfried, and J. Reumann, eds. (Minneapolis/New York: Augsburg/Paulist, 1973), 137–39. Carson, however, finds the idea that this verse could suggest “greater preeminence than Peter” for John in this verse to be “repulsive,” given the model of Jesus in 13:12–17 (John, 637). But he has offered no explanation for such a repeated contrast between the two in the Fourth Gospel. Moreover, why is Peter not mentioned at the cross, and why is the beloved disciple given the special privilege of caring for Jesus’ mother? Why, indeed, is John seen as lying in the breast/bosom of Jesus (13:23) as Jesus was in the Father’s breast/bosom (kolpos, the only two uses of the term in the Gospel; cf. 1:18)? Carson’s view is definitely truncated at this point. But his rejection of Bultmann’s (John, 685) thesis that Peter is here representative of Jewish Christianity and John is representative of Gentile Christianity is certainly well taken (Carson, John, 637). I would add that Bultmann has read into John the distinction between Peter and Paul made in Gal 2:7 as well as the comparison intended by the emphasis given to Peter and Paul in Acts.
17 See my discussion on this text in the previous footnote.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 292–293.
16 R. Smith, in Easter Gospels (159), seeks to distinguish the nature of priorities with respect to Peter and the beloved disciple, but in doing so he seems to play down the message of the Johannine Gospel in favor of the traditions in other NT texts. Cf. M. Moreton, “The Beloved Disciple Again,” in Text and Interpretation, ed. E. Livingstone, StudBib 2 (Sheffield: University Press, 1980), 215–16. Contrast the report of the symposium Peter in the New Testament, R. Brown, K. Donfried, and J. Reumann, eds. (Minneapolis/New York: Augsburg/Paulist, 1973), 137–39. Carson, however, finds the idea that this verse could suggest “greater preeminence than Peter” for John in this verse to be “repulsive,” given the model of Jesus in 13:12–17 (John, 637). But he has offered no explanation for such a repeated contrast between the two in the Fourth Gospel. Moreover, why is Peter not mentioned at the cross, and why is the beloved disciple given the special privilege of caring for Jesus’ mother? Why, indeed, is John seen as lying in the breast/bosom of Jesus (13:23) as Jesus was in the Father’s breast/bosom (kolpos, the only two uses of the term in the Gospel; cf. 1:18)? Carson’s view is definitely truncated at this point. But his rejection of Bultmann’s (John, 685) thesis that Peter is here representative of Jewish Christianity and John is representative of Gentile Christianity is certainly well taken (Carson, John, 637). I would add that Bultmann has read into John the distinction between Peter and Paul made in Gal 2:7 as well as the comparison intended by the emphasis given to Peter and Paul in Acts.
17 See my discussion on this text in the previous footnote.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 292–293.
6-7절) 베드로가 따라 들어가보니 무덤에 세마포가 놓였고 또 머리를 쌌던 수건은 세마포와 함께 놓이지 않고 딴 곳에 쌌던 대로 놓여 있는 것을 보았다. 누군가가 시체를 훔쳐갔다면 세마포나 수건을 따로 벗겨 놓을 이유가 없다. 예수님께서 부활시에 그분을 감아 좋았던 세마포와 수건을 통과하여 부활하신 것이다. 지체하지 않고 무덤을 향해 달려들어간 베드로의 모습을 보면서 그의 성격을 읽을 수 있다.
- Before long, however, the slower running Peter arrived at the tomb “following” him.20 Carson perhaps states what others have thought p 294 when he says that “true to his nature,” Peter “impetuously rushed right into the tomb.”21 The reader will remember with a smile that when Peter finally recognized he needed to have his feet washed, he asked for a shower (13:8–9); but much more seriously the reader will recall that after Peter professed a willingness to lay down his life for Jesus (13:37), he denied Jesus three times (19:17–27); that in the face of the arresting band, he sliced off the ear of Malchus (18:10) but then backed down to a servant girl (18:17); and that at the sea when he learned it was the Lord on the land, he hastily jumped off the boat and sprang into the water (21:7). As one searches the Gospels, the examples continue to multiply.
20 C. K. Barrett posits the possibility that the use of the “following” motif, which is usually significant in John, might be used here “to subordinate Peter to the Beloved Disciple (The Gospel According to St. John [London: S. P. C. K., 1956], 468). Cf. also R. Smith, Easter Gospels, 159. But that suggestion is probably reading a little too much into the word. Cf. Brown, John, 2.985–86.
21 See Carson, John, 637.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 293–294.
20 C. K. Barrett posits the possibility that the use of the “following” motif, which is usually significant in John, might be used here “to subordinate Peter to the Beloved Disciple (The Gospel According to St. John [London: S. P. C. K., 1956], 468). Cf. also R. Smith, Easter Gospels, 159. But that suggestion is probably reading a little too much into the word. Cf. Brown, John, 2.985–86.
21 See Carson, John, 637.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 293–294.
8-10절) 예수의 죽음을 목도하는 두 제자, 두명의 제자가 필요한 이유는 유대 율법에 어떤 사실이 확증되기 위해서 적어도 두명이상의 증인이 필요하기 때문이다. 당시 제자들은 부활하심을 보고 믿었지만 이것이 성경에 어떤 내용이 성취된 것인지는 깨닫지 못했다. 하지만 이후에 보혜사의 도움으로 이를 깨닫게 된다.
- The presence of two male witnesses rendered the evidence admissible under Jewish law (cf. Deut. 17:6; 19:15). As yet they did not understand the Scripture proves that the disciples did not fabricate a story to fit their preconceived notions of what was predicted. Rather, they were confronted with certain facts, which they were initially unable to relate to Scripture. Only later, aided by the Spirit’s teaching ministry (see notes on John 14:26; 16:13), were they able to do so. In referring to “the Scripture,” John may be thinking of specific OT passages (such as Ps. 16:10; Isa. 53:10–12; Hos. 6:2) or of broader themes in the entire scope of Scripture (cf. Luke 24:25–27, 32, 44–47).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2070.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2070.
불트만은 베드로는 유대 기독교를, 사랑받는 제자는 이방인 기독교 그룹을 대표하기에 편집자들에게 의해서 이렇게 기록되었다라고 주장한다.
- Bultmann concluded: “It is presupposed that Peter before him was likewise brought to faith through the sight of the empty grave.” Therefore, he argued, both disciples simply left for home.26 He then assigned the note in v. 9 to an “ecclesiastical redactor” as an unnecessary “gloss” and spiritualized p 295 the story to mean that since Peter represented Jewish Christianity and the beloved disciple represented Gentile Christianity both groups would come to faith following their representatives. He also added that the story “does not signify any precedence.”27
26 Bultmann, John, 684. Cf. F. Neirynck, “Apēlthen pros heauton. Lc 24, 12 et Jn 20, 10,” ETL 54 (1978): 104–18. The clause in the title focuses on the Lukan text, but the idea of returning to their places is in both Gospels.
27 See Bultmann, John, 685.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 294–295.
26 Bultmann, John, 684. Cf. F. Neirynck, “Apēlthen pros heauton. Lc 24, 12 et Jn 20, 10,” ETL 54 (1978): 104–18. The clause in the title focuses on the Lukan text, but the idea of returning to their places is in both Gospels.
27 See Bultmann, John, 685.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 294–295.
여기서 다른 제자도 들어가 보고 믿었다. 부활하신 주님의 모습을 보지 못한 상태에서 세마포와 수건이 놓여져 있는 것을 보고 그는 믿었다. “보지 않고 믿는 이가 복이 있다”라는 말씀을 실현한 것이 바로 이 제자이다.
Although it would be difficult to say for certain what level of believing is here envisioned, it certainly marks an example of the fact that the beloved disciple is a symbol of those who at this stage had not seen an appearance of the risen Lord and yet believed (cf. 20:29). It must be remembered that the combination of seeing and believing has been a repeated theme in John (cf. 2:23; etc.). Many had seen his signs and had failed or refused to believe (cf. 6:30; 9:38–41; 12:37; etc.). But to believe without seeing the actual reality was marked by the evangelist for special note (cf. 4:50; 9:35–36; 20:29). Accordingly, one must tend to agree with Schnackenburg that the believing was “according to the context, undoubtedly, to the full faith in the resurrection of Jesus.” Moreover, he added that “any kind of diminution, with a view to v. 9, is ruled out.”29 Furthermore, it is particularly noteworthy that the beloved disciple is the only person in the Gospels who is recognized as having reached a point of believing as the result of seeing the empty tomb. Given the trauma of the crucifixion, the fear and bewilderment of most of the followers of Jesus was not allayed by the sight or reports of the empty tomb (cf. John 20:1–2; Matt 28:5; Mark 16:8; Luke 24:11, 17). It took the appearances of the risen Lord himself to convince most followers that the resurrection was a reality. The beloved disciple, however, is here viewed as the model for the believing community.
29 R. Schnackenburg, The Gospel According to St. John, Vol. 3 (New York: Crossroad, 1987), 312.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 295.
29 R. Schnackenburg, The Gospel According to St. John, Vol. 3 (New York: Crossroad, 1987), 312.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 295.
9절과 나머지가 상치되는 것으로 보여진다. 주님의 부활의 현장을 보고 믿었는데 9절은 아직 그들이 성경에 죽은자 가운데서 살아나야 하리라 하신 말씀을 알지 못했다고 말하기 때문이다. 하지만 분명한 것은 이 본문이 부활의 믿음을 가진 이 제자의 믿음을 약화시키지 못한다는 것이다.
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