요 21:15-19 "네가 나를 사랑하느냐?"

Jesus and Peter
¹⁵ When they had ^ufinished breakfast, Jesus said to Simon Peter, ^v“Simon, ^wson of John, ^xdo you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed ^ymy lambs.” ¹⁶ He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, ^z“Tend ^ymy sheep.” ¹⁷ He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him ^athe third time, “Do you love me?” and he said to him, “Lord, ^byou know everything; you know that I love you.” Jesus said to him, “Feed ^cmy sheep. ^18 dTruly, truly, I say to you, when you were young, ^eyou used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” ¹⁹ (This he said to show ^fby what kind of death he was to glorify God.) And after saying this he said to him, ^g“Follow me.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 21:15–19.

15-17절) 베드로가 앞서 세번 예수님을 부인함으로 절망의 자리에 있는 베드로를 주님께서 다시금 회복시키신다. 자신의 과거의 잘못에 직면함으로 그 자리에서 일어날 수 있도록 지금 주님은 거듭 세번에 걸쳐서 자신을 사랑하는지를 베드로에게 묻고 계신다. 이 에수님의 질문과 베드로의 대답은 약간씩 변화한다. 먼저 예수님은 앞선 두번의 질문에 ‘아가파오’라는 동사를 사용하고 마지막 세번째는 베드로가 계속해서 사용한 ‘필레오’라는 동사로 대화하신다. 또한 처음에는 어린 양(아니온), 그 이후는 양(프로바톤)을 사용한다. 뿐만 아니라 처음에는 어린양을 먹이라(보스코), 두번째는 내양을 치라(포이마이노), 세번째는 다시 내양을 먹이라(보스코)라는 동사를 사용하고 있다. 

-  Peter has denied Jesus three times (18:15–18, 25–27); now Jesus asks him three times to reaffirm his love for him and recommissions him. Jesus’ question, “do you love me more than these?” probably means, “Do you love me more than these other disciples do?” rather than, “Do you love me more than these fish [i.e., his profession]?” or “Do you love me more than you love these men?”—though all three senses are, of course, important. In these three questions and answers, Peter uses the same verb for “love” all three times (Gk. phileō), but Jesus uses a different verb for “love” in the first two questions (Gk. agapaō) and then switches to Peter’s word phileō in the third question. There may be a slight difference in nuance between the verbs (Peter seems to see a difference in the related nouns in 2 Pet. 1:7), and many older commentators have argued for a difference, often seeing agapaō as representing a higher and purer form of love. However, most modern commentators are not persuaded that there is any clearly intended difference of meaning here because the two words are often used interchangeably in similar contexts and because John frequently uses different words where little discernible difference in meaning can be determined, perhaps for stylistic reasons. While there may be no difference in the meanings of the two verbs, Peter is nonetheless grieved because Jesus kept asking him if he loved him. You know everything, taken in its full sense, is an affirmation of Christ’s omniscience, consistent with his deity. If he knows everything, then of course he knows Peter’s heart. Feed my lambs. Jesus as the true shepherd (John 10:11, 14; see note on 10:11) appoints Peter and other apostles to be subordinate shepherds (see 1 Pet. 5:1–4). Peter will demonstrate his love for Jesus by loving God’s people and feeding them with his Word.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2072.

사랑에 해당하는 아가페와 필레오라는 동사의 활용에 대해서는 여러가지 견해가 있다. 당시 초대교회에서는 아가페와 필레오가 상호 교차적으로 사용되었다. 

- But to be more specific with the use of the verbs for “love” in this passage, Carson is absolutely correct when he says that the two verbs agapan and philein “are used interchangeably in this Gospel” and that from the fourth century b.c. forward in Greek literature agapan became “one of the standard verbs for ‘to love.’ ”¹⁶² He then refers to Demas loving this present age (2 Tim 4:10),¹⁶³ a reference not in John but the point is the same as in John 12:43 and elsewhere.^164
162 See Carson, John, 676.
¹⁶³ Ibid., 677.
¹⁶⁴ In the case of the Johannine use of the words for love and shepherding, the reader should not focus on the change of the Greek words but concentrate on the growing impact of Jesus’ statements. For discussion on the use of words such as love, sheep, and pasturing see L. Morris, Studies in the Fourth Gospel (London: Paternoster, 1969), 293–319 and the important work of J. Barr, The Semantics of Biblical Language (Oxford: University Press, 1961), especially at 216–17.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 335.

내 양을 먹이라-치라-먹이라는 단어의 변화

- In the three responses of Jesus to Peter’s assertions of love Jesus said, “Feed [“tend,” boske] my sheep [“lambs,” arnia]” in 21:15; “Pasture [“tend,” poimaine] my sheep [probata]” in 21:16; and “feed [“tend,” boske] my sheep [probata]” again in 21:17. Then in his epistle Peter in turn told the leaders of the churches to “pasture [“tend,” poimanate] the flock [poimnion] of God” appropriately (1 Pet 5:2).¹⁶⁵ Leadership in the Christian church should not be a matter of obligation or oughtness but of a willing desire. It should likewise not be from a goal of achieving personal gain but from a sense of calling to serve others. And it should not be because one wishes to dominate others but because one is willing to model the way of Christ in serving God’s flock (cf. 1 Pet 5:3).¹⁶⁶ Seeking power and personal aggrandizement should not be any part of the goals among Jesus’ disciples.
¹⁶⁵ See the previous footnote.
¹⁶⁶ For a discussion of these instructions in 1 Peter see G. Borchert, “The Conduct of Christians in the Face of the ‘Fiery Ordeal’ (4:12–5:11),” RevExp 79 (1982): 451–62 at 456.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 336.

예수님의 첫번째 질문은 “네가 이 사람들 보다 나를 더 사랑하느냐?”이다. 여기서 이 사람들은 누구인가? 일반적으로 다른 제자들보다 나를 더 사랑하느냐고 묻는 것이다. 

- It was to this well-intentioned but frail disciple that Jesus pointedly asked, “Do you truly love me more than these?” (21:15). The “these” here must of necessity mean loving Jesus more than the other disciples did rather than focusing on Peter preferring Jesus to other people or to his general love of fishing. Peter obviously had had a high opinion of his loyalty and probably had regarded himself as the model of love and respect for Jesus. But he had hardly lived up to his own view of his loyalty or in comparison to others. So Jesus confronted Peter’s own high opinion of himself and in so doing made Peter face his own frailty head-on.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 334.

지금 이 예수님의 질문은 부활하신 주님을 만나 새로운 삶, 믿음을 요구하는 시점에서 매우 중요한 전환점으로 작용한다. 

- Off-the-cuff replies and well-meaning superficial responses to the risen Lord will not work in the call of Jesus to the life of discipleship. Jesus forced Peter to learn the hard lesson of a changed life. Everyone who follows Jesus must learn what real believing and loving Jesus means. To be clear on this perspective about   p 335  the story is absolutely crucial before turning to specific words and phrases in the verses, which are often poorly interpreted by preachers, priests, and teachers. To whatever denomination one belongs, this encounter of Jesus with Peter can provide a salutary message.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 334–335.

18-19절) 베드로와의 질문과 대답을 마치신 이후에 이제 주님께서 베드로의 이후의 삶, 특히 그가 어떤 죽음을 당할지에 대해서 예언하고 계신다. 예수님의 십자가의 죽음앞에 두려워서 주님을 부인하고 떠났던 베드로가 이제 주님과의 만남과 대화를 통해서 다시금 주님을 만나 자신의 상처가 회복되고 부르심에 대해서 재확인한 이후에 이제 십자가에서 죽게 될 것을, 그리고 이 죽음을 통해서 하나님께 영광을 돌리게 될 것을 말씀하고 계신다. 이제 다시금 주님께서 베드로를 부르신다. “나를 따르라” 주님을 따르는 삶의 무게가 어떠한지 본문은 우리에게 이야기해준다. 예수를 주로 고백하고 그분을 사랑한다고 이야기하는 것이 갖고 있는 함의를 대단히 무겁다. 

- The point of this section is, I think, quite different in the way John has set up this three-part literary piece. In the first part of this presentation related to previously untreated issues Peter is reinstated and rehabilitated after an intensive set of questions. Then in this second part Jesus informed Peter that he must suffer martyrdom as an aspect of his discipleship. That   p 339  meant that he was obliged to “follow” Jesus, even to the point of crucifixion. In this way he would also glorify God, not in the theological impact and significance of Jesus’ death (cf. 12:27–28; 13:31–32; 17:1) but as a faithful disciple who was willing to follow his master to death (cf. 1 Pet 4:16). The final part, to which we now turn, involves the typical Peter who was concerned about someone else’s life and who needed to hear again the emphatic words of Jesus: “Follow me!” (21:22).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 338–339.