요 20:30-31 이책의 기록 목적

The Purpose of This Book
^30 uNow Jesus did many other signs ^vin the presence of the disciples, which are not written in this book; ^31 wbut these are written so that you may ^xbelieve that Jesus is the Christ, ^ythe Son of God, and that by believing ^zyou may have life ^ain his name.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:30–31.

30-31절) 이 복음서의 주요 기록목적은 바로 예수가 그리스도이시며 하나님의 아들이심에 대한 그분의 정체성을 알리는 것이다. 이를 통해 그분을 믿게하고 그 이름을 힘입어서 생명을 얻게 하기 위한 것이다. 

- John’s purpose statement and conclusion of the Gospel proper rehearse the major themes of the Gospel: Jesus’ identity as the Christ and Son of God (see 1:41, 34), his selected messianic “signs” (see notes on 1:19–12:50; 2:11), the importance of believing in Jesus, and the gift of eternal life (see 1:12; 3:16; 17:3). On Jesus’ unique status as “Son of God,” see note on 1:14.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2071.

본문이 말하는 표적에는 예수님의 놀라운 역사(병고침, 자연과 초자연적 기적)뿐만 아니라 십자가의 죽음과 부활사건을 포함한다. 요한복음의 기록이 학문적인 목적이 아니기에, 31절에서 말하는 것처럼 “그이름을 힘입어 생명을 얻게 하려함”이라는 강력한 변화, 죽음에서 생명으로의 변화를 요구하는 삶을 요구하는 것임을 기억할 필요가 있다. 이를 두가지로 본다면 복음전도(evangelistic)와 교훈적인(instruxtional) 목적이라고 볼 수 있다.  이는 두부류, 즉 첫번째로 믿음의 역동적 삶을 원하는 내부 공동체와 예수안에서 그리스도인의 삶의 진정성을 발견하고 이를 통해서 설득되야하는 외부의 부류들에게 초점이 맞춰져 있다. 

요한은 역동적인 삶의 변혁을 요구하기에 본문에서 faith(pistes)나 knowledge(gnosis)와 같은 명사를 사용하지 않고 believing(pisteuo)라는 동사를 사용하고 있다. 이를 위해서 가장 강조하고 중요하게 여겨야하는 것이 바로 예수가 그리스도이시며, 하나님의 아들이심을 믿는 것이다. 

- The issue comes down to whether one thinks that the “many other signs” stated in 20:30 has a meaning akin only to the signs recorded in chaps. 2–11 or whether the evangelist included in his view of signs the crucifixion and resurrection, which constitute a major portion of the last part of the Gospel. Most scholars would tend to limit the concept of signs to acts of power that point beyond themselves to who Jesus is. But while I do not agree with Bultmann that the signs include the words of Jesus, in contrast to Brown and Beasley-Murray⁹⁹ I am of the opinion that signs may have   p 319  included other pointers to Jesus as well. Indeed, in his answer to the Jews when they requested a sign at the cleansing of the Temple, Jesus responded by speaking of his body (2:18–21). I suspect it was texts like this one that convinced R. Lightfoot and C. Barrett to view the crucifixion and resurrection as a sign.¹⁰⁰
It is certainly not difficult to realize that Jesus must have provided other signs than those presented in the Johannine Gospel. Clearly this Gospel contains a small portion of the acts and works of Jesus contained in the Synoptic Gospels.¹⁰¹
But in spite of a different pattern in the selection of materials for inclusion, the Johannine evangelist has made it eminently clear in 20:30 why he chose to include those pericopes. As I indicated in my Introduction, the purpose for writing this Gospel was not meant to be “a mere academic exercise.” The selection was clearly made with a view to engendering a life-transforming response.¹⁰² Thus the purpose can be interpreted as both evangelistic and instructional in nature.¹⁰³ It can be viewed as focused on both those within the community who need to have a more dynamic life of believing (or to use the Pauline term “faith”) and on those outside the community who need to be persuaded and discover for themselves the genuineness of Christian life in Jesus.
But transformation of life for the evangelist is not based on mere acceptance of creedal formulations.¹⁰⁴ That is the reason the evangelist completely avoided the use of the nouns for faith (pistis) and knowledge (gnōsis). Instead, his summary again contains only the verbal form for believing. Thus nothing less than a dynamic believing in the person of Jesus, who is both Christ and Son of God in the highest meaning of those terms, will be adequate for John. Moreover, nothing less than genuine believing that issues in life transformation will satisfy the evangelist’s goal for writing this Gospel.

⁹⁹ See Brown, John, 2.1058–59 and Beasley-Murray, John, 387. But contrast their view with Carson, John, 661.
¹⁰⁰ See R. H. Lightfoot, St. John’s Gospel (Oxford: University Press, 1956), 336. Cf. Barrett, St. John, 65, who does not merely call them a sign but the “supreme sign.”
¹⁰¹ All one has to do in order to realize how few stories overlap between John and the Synoptics is to study a copy of parallel texts in the Gospels. In particular, of those stories frequently designated as powerful acts of Jesus, when one excludes the passion and resurrection narrative, only the feeding of the five thousand and the walking on the water in John are to be regarded as overlapping stories.
¹⁰² See Borchert, John 1–11, 30–31.
¹⁰³ Ibid.
¹⁰⁴ Contrast the theological emphasis in E. Groenewald, “The Christological Meaning of John 30:31,” Neot 2 (1968): 131–40.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 318–319.