요 21:20-25 예수와 그의 사랑하시는 제자

Jesus and the Beloved Apostle
²⁰ Peter turned and saw ^hthe disciple whom Jesus loved following them, ⁱthe one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” ²¹ When Peter saw him, he said to Jesus, “Lord, what about this man?” ²² Jesus said to him, “If it is my will that he remain ^juntil ^kI come, what is that to you? ^lYou follow me!” ²³ So the saying spread abroad among ^mthe brothers² that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”
²⁴ This is the disciple ⁿwho is bearing witness about these things, and who has written these things, and ^owe know ^pthat his testimony is true.
²⁵ Now ^qthere are also many other things that Jesus did. Were every one of them to be written, I suppose that ^rthe world itself could not contain the books that would be written.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 21:20–25.

20절) 예수의 사랑하시는 그 제자, 그는 만찬 석에서 예수의 품에 의지하여 주여 주를 파는 자가 누구입니까라고 묻던 자였다. 13:23을 참고하라. 예수의 품에 있었다는 이 표현은 1:18절의 성부와 성자의 친근함을 떠오르게 한다. 

- This verse also contains another Johannine editorial aside, supplied to the reader to connect the beloved disciple with the incident at the supper when he leaned on Jesus’ chest (cf. 13:25) and acted as an intermediary for Peter to Jesus (13:24). The verse is also reminiscent of the close connection between Jesus and the Father in the closing verse of the Prologue (1:18).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 339.

21절) 자신이 어떻게 죽을 것을 주님을 통해서 들은 베드로는 다른 제자, 특히 예수의 사랑하시는 제자가 어떻게 될지가 궁금했다. 이는 인간의 실존적인 물음이다. 단독자로서 하나님앞에서 내가 누구인지 묻는 것만이 아니라, 주위의 사람에 대해서 궁금해 하는 것이 인지상정이다. 하지만 이러한 질문에 집중하는 것은 건강하지 않다. 

- Having focused on the beloved disciple, Peter asked his gnawing question: “And what about this one?” “What about someone else?” is a very human question. We tend to focus on comparisons. That is usually the way we try to understand whether we are okay. But that is not the way it works with God. God is concerned about us personally. Of course, God is concerned about our community, our brothers and sisters, our friends, the world. But these can stand in the way of our confronting our own individual responsibilities before God. Our concern for others can actually sidetrack us from facing God’s personal demands on us. That was the problem with Peter in this verse, and Jesus was prepared to confront him with this sidetracking of his personal calling.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 339.

22-23절) 종말론에 입각해서 주님이 다시 오시기까지 그가 살아있다고 하더라도 네가 무슨 상관이냐? 너는 나를 따르라라고 말씀하신다. 그래서 제자들과 초대 교회는 그 제자가 죽지 않을것이다라고 생각하고 말했지만 주님의 의도는 그것이 아니라 자신이 다시 오기까지 그가 살아있는 것이 무슨 상관이 있는가라고 말씀하신 것이다. 실제로 이 제자가 요한이고 다른 제자들이 모두 순교를 당했지만 밧모섬에서 끝까지 살아남았다. 하지만 주님의 재림은 아직 오지 않았기에 이 주님의 표현을 제자들이 이해한대로 해석하는 것은 옳지 않다. 

- Jesus’ answer to Peter involves the third basic concern that   p 340  had not been addressed. The answer was, basically, Concentrate on your relationship to me and your own life and death and do not be concerned about his! That was the clear message to Peter.
But there was more to Jesus’ answer than a direct response to Peter. And it was the additional statement with respect to the beloved disciple that was of significant concern to the community. That part of the answer was in the protasis of a conditional sentence: “If I want him to remain [menein]¹⁸⁴ [NIV adds “alive”] until I come [erchomai].” Apparently that part of the statement led to a good deal of speculation in the Johannine community to the effect that their beloved leader would continue to live until the eschaton, the end of time and the “coming” of Jesus.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 339–340.

24절) 이제 요한 복음을 마무리 하면서 이 일을 증거하고 이 일을 기록한 제자가 누구인지를 밝히고 있다. 본문에서 이 증거가 참임을 이야기하는 “우리”가 누구인지 명확하지 않다. 여기서 우리는 본문 24절 뿐만 아니라 1:14과 요일 1:2에도 등장을 한다. 강조점은 바로 예수가 아버지 하나님이 분리할 수 없는 밀접한 관계를 가진 신인이시며 바로 이분이예수 그리스도를 하나님의 아들로 영접한 모든 이들에게 영원한 생명을 주시는 분으로 증거하고 있다. 

- Whoever the ultimate scribe may have been, the message of this Gospel reflects the encompassing testimony concerning Jesus by their “towering” disciple who was known as the beloved disciple (13:23; 19:26; 20:2; 21:7, 20), the other disciple (18:15–16; 20:8; etc.), and the witness at the cross (19:35).¹⁹² It is he upon whom the Johannine community relied for its authentic view concerning the crucified-risen Jesus Christ, the genuine Lamb of God who takes away the sin of the world because that Lamb obediently gave himself on the cross as the true servant of the Father.
The disciple who stands behind this Gospel is the one whom the church has called John. It is the testimony of this disciple that was crucial for the Johannine community. They affirmed his testimony with their authenticating colophon and signified their community confession by the presence of the word “we.” This “we” appears not only here at 21:24 but significantly also in the Prologues of both the Gospel at 1:14 and of the first Johannine epistle at 1:2, both of which assert the inseparability of Jesus with the Father as the human-divine one who provided eternal life for all who accept Jesus Christ, the Son of God.

¹⁹² See Borchert, John 1–11, especially at 86 and 90.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 342.

25절) 예수의 행하신 일은 이 책에 기록된 것보다 더욱 많아서 모두 기록한다면 그 양이 엄청나서 보유할 수 없을 것이다라고 말한다. 이 말은 이 복음서도 앞서 20:30-31에서 왜 이 복음서를 기록했는지의 목적에 따라서 그에 따라 선별된 내용들을 기록했다는 것이다. 사역을 하고 말씀을 전하면서도 하고 싶은 말도 많고, 하고 싶은 사역도 많이 있지만 그것을 다 하는 것은 지혜로운 행동이 아니다. 전략적인 목적, 가치에 의거해서 해야하는 내용에 집중하는 것이 필요하다.