요 20:11-18 마리아에게 나타나신 예수님

Jesus Appears to Mary Magdalene
¹¹ But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. ¹² And ^oshe saw ^ptwo angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. ¹³ They said to her, ^q“Woman, why are you weeping?” She said to them, ^r“They have taken away my Lord, and I do not know where they have laid him.” ¹⁴ Having said this, she turned around and ^ssaw Jesus standing, ^tbut she did not know that it was Jesus. ¹⁵ Jesus said to her, ^u“Woman, why are you weeping? ^vWhom are you seeking?” Supposing him to be ^wthe gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” ¹⁶ Jesus said to her, “Mary.” She turned and said to him in Aramaic,^{2 x}“Rabboni!” (which means Teacher). ¹⁷ Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to ^ymy brothers and say to them, ^z‘I am ascending to my Father and your Father, to ^amy God and your God.’ ” ¹⁸ Mary Magdalene ^bwent and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:11–18.

요한은 본문을 통해서 부활 이후에 마리아에게 나타나신 에수님의 이야기를 다루고 있다. 다른 복음서와는 다르게 의도적으로 요한은 예수님과 다양한 여인들과의 사건을 기록한다. 

- (For other stories of   p 297  women see the woman of Samaria, 4:7–26, and Mary and Martha, the sisters of Lazarus, 11:1–40; cf. also the story of the woman in adultery, 7:53–8:11.)^31
31 See Borchert, John 1–11, 369–70.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 296–297.

11-12절) 무덤 밖에 서서 울면서 무덤속을 들여다보던 마리아는 흰 옷 입은 두 천사가 예수의 시체가 있던 곳에 앉아있는 것을 발견한다. 그녀의 울음은 특별히 장례식처럼 죽음앞에서 슬피 우는 것을 의미한다. 지금 마리아는 단순히 예수님의 죽음때문만이 아니라 그분의 시체가 없어진 것을 인해서 더 슬퍼하며 울고 있었다. 

- When she returned is not stated, but what is noted by the evangelist is that she was “crying.” The verb klaiein appears eight times in this Gospel, three times in the Lazarus death scene (11:31, 33 [2x]), once in the predication of lament that would come to the disciples with the death of Jesus (16:20), and four times in Mary’s lament here (20:11 [2x], 13, 15). The term is used for the anguished crying or wailing associated with mourning as at funerals and   p 298  in times of bereavement.³⁴ Morris adds that it would hardly be viewed as “a quiet, restrained shedding of tears, but the noisy lamentation typical of Easterners of that day.”^35
34 See BAGD, 433.
³⁵ See Morris, John, 739.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 297–298.

13-15절) 천사들이 여자에게 어찌하여 우는지를 묻는다. 이에 마리아는 예수의 시체가 없어졌고 어디 있는지 알지 못하기 때문이다라고 대답한다. 이후에 뒤로 돌이켜 에수의 서신 것을 보지만 예수를 알아보지 못한다. 그 이유는 여러가지로 설명할 수 있는데 먼저는 아직 새벽 미명이라 어둡고 시체를 넣어두었던 동굴에 빛이 많지 않기 때문이기도 하고 예수께서 부활하신 이후에 그 육체가 거룩하게 변화하였고 또한 고난 받으시던 당시의 모습과는 사뭇 달랐기 때문에 알아보지 못했을 것이다. 뿐만 아니라 예수님이 이렇게 육체로 부활하실 것에 대한 기대나 이해가 부족했기에 보아도 깨닫지 못했던 것이다. 이런 마리아를 향해서 예수님게서 여자여 어찌하여 울며 누구를 찾느냐고 물으시고 마리아는 예수님을 동산지기로 착각하고 당신이 옮겨갔다면 어디에 두었는지 알려달라고 요청한다. 

우리의 눈은 여러가지로 한계를 가진다. 너무 작은 것을 보지 못하고 너무 커도 보지 못한다. 멀리 있는 것을 볼 수 없고 너무 가까이 있는 것도 보지 못한다. 하지만 또한 영적으로는 보아도 보지 못하는 경우들도 많다. 마음의 눈으로, 믿음의 눈으로 보아야만 볼 수 있는 것들이 많은 것이다. 

- Jesus was alive! He was not in the tomb (Matt 28:7; Mark 16:6; Luke 24:5; cf. the Gospel of Peter as above). The message of the Johannine Gospel is the same except for the fact that the evangelist divides the communication of the message. In 20:13 the angels asked Mary why she was crying or wailing.³⁷ Then that question is followed by the “gardener” asking the same question and adding a second question which in fact is the focus of this pericope: “Who are you seeking?” (20:15). Mark and Matthew have the angelic messenger making announcements to the women, but the Lukan statement is in the form of a question concerning the women’s search, after which the messengers   p 299  review Jesus’ earlier statement concerning the coming crucifixion and resurrection (Luke 24:5–6).
³⁷ Schnackenburg thinks the “scene with the angels is secondary” because no reason is provided for Mary’s turning around to see the gardener (20:14). Thus it appears as though two unrelated stories have been joined together (St. John, 316). But this is an unnecessary conclusion.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 298–299.

16절) 자신을 알아보지 못하는 마리아를 향해서 “마리아야”라고 부르시자 마리아는 그분이 선생이신줄 깨닫는다 

- The transforming process of Mary coming to recognize the risen Lord took place when Jesus called her name, “Mary,” or more precisely at this point “Miriam.” It is fascinating to note that the Johannine evangelist has described transformative recognition occurring through the use of one word at this point. In the sea story it occurred when the disciples responded obediently to the stranger on the shore and cast their nets (in what seemed to be a foolish act) on the other side of the boat (21:6–7). In the Lukan Emmaus story the recognition occurred in the breaking of bread. What should be concluded from these examples is that recognition of Jesus does not need to follow a single pattern. Coming to the point of conviction that Jesus is alive is probably as varied as the nature of the people who believe.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 300.

17-18절) 주님께서 자신을 만지지 말라고 말씀하시고 이제 승천하신다. 마리아는 이제 가서 제자들에게 자신이 주를 보았음을, 그리고 주님이 하늘의 하나님께로 승천하심을 이야기하였다. 당시 사람들은 여자들의 말을 신뢰하지 않았다. 반면에 부활하신 주님의 모습을 여인들이 더욱 많이 보았다. 

- The purpose of this ascent statement must have been to indicate to Mary that the way of relating to the resurrected Lord would no longer be through the physical senses because the ascent would terminate such encounters. Accordingly, clinging to the physical patterns of the preresurrected Lord was no longer possible. Even her efforts at revering a body in a tomb were gone because the tomb was empty.
Nevertheless, the physical reality of both the preresurrected and resurrected   p 302  Jesus was according to John an absolutely crucial part of the Christian confession about Jesus. Moreover, in his first epistle John makes it clear that the early Christian witnesses had heard, seen, and touched or handled this Jesus (“the Word of life”), that he unmistakably appeared to them, and that this living Jesus was the basis for eternal life (1 John 1:1–3). The physical reality of the resurrection is therefore fully asserted in the Gospels, and one must not use the Pauline appearance references as the basis for interpreting the Gospel resurrection stories as involving merely “spiritual” appearances.⁴⁹ Even Paul recognized that his experience of the risen Lord was out of the temporal pattern (1 Cor 15:8). But when John wrote the Gospel, he asserted that the physical touching and seeing of Jesus had at that time ceased on earth and that confession of Jesus had to be made without seeing or touching him, as Mary, the disciples, and Thomas had been able to do (John 20:29).

⁴⁹ R. Fuller is an example of one who builds his view of the resurrection on Paul’s experience of the resurrection (The Formation of the Resurrection Narratives [New York: Macmillan, 1972], 9–49). See also his note “John 20:19–23” in Int 32 (1978): 180–84.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 301–302.

 Thus the evangelist has a very different focus in telling his stories. In John people become models of experiences with Jesus, and Mary is a model of someone who comes to see but at first has to react inappropriately until Jesus corrects her reaction. The Mary story has a message for every Christian. You cannot take control of Jesus! But you can acknowledge him.^51
51 Morris reaches the conclusion that because Mary calls him her teacher, her “understanding of Jesus’ person is not complete” (John, 741). When compared to Thomas’s confession, Mary’s confession here certainly expressed a lower Christology. But John’s Gospel is written to encourage everyone to greater confessional positions, and one could probably even add Thomas, who confessed because he saw (cf. John’s added comment at 20:28b).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 303.

요한은 왜 유독 마리아에게 주님께서 나타나신 것에 주목했을까? 마리아는 왜 주님을 알아보지 못했을까? 그럼에도 불구하고 주님은 마리아의 이름을 친근히 부르시며 자신이 바로 예수님임을 말씀하신다. 결국 이 깨달음의 주도권이 주님께 있음을 고백할 수 밖에 없다.