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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. 



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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.



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Jesus Appears to Seven Disciples
21 After this Jesus brevealed himself cagain to the disciples by dthe Sea of Tiberias, and he revealed himself in this way. 2 Simon Peter, eThomas (called the Twin), Nathanael of fCana in Galilee, gthe sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but hthat night they caught nothing.
4 Just as day was breaking, Jesus stood on the shore; yet the disciples idid not know that it was Jesus. 5 jJesus said to them, “Children, do you have any fish?” They answered him, “No.” 6 kHe said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. 7 That disciple lwhom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, mhe put on his outer garment, for he was nstripped for work, and othrew himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards1 off.
9 When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. 12 Jesus said to them, p“Come and qhave breakfast.” Now rnone of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and stook the bread and gave it to them, and so with the fish. 14 tThis was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 21:1–14.

1절) 그 후에, 이에 대한 정확한 설명이 없지만 앞서 부활하신 이후에 제자들에게 나타나신 사건들 이후를 의미하며, 자신을 나타내신 또한 번의 사건을 의미한다. 본문의 디베랴 바다는, 6:1의 갈릴리 바다를 의미하고 눅 5:1에서는 게네사렛 호수, 민 34:11에서는 긴네렛 해변이라고도 불리우는 곳이다. 이는 히브리어로 긴네렛으로 불리는데 그 의미는 “하프”이다. 
- Immediately thereafter it is said that Jesus revealed or showed himself ephanerōsen (the NIV has “appeared”) to the disciples.115 Although the verb is used nine times in both John and 1 John, Schnackenburg and Beasley-Murray point out116 that this is the only pericope in the Gospels where it is used to speak of the resurrection appearances (except for the later addition to Mark at 16:12, 14). The term is used here at the beginning   p 323  of the pericope two times and at its conclusion (21:14).
The place of the appearance is at the Sea of Tiberias, the Roman designation for the Sea of Galilee (cf. 6:1), a place also called the Sea of Genessaret as in Luke 5:1 and the Sea of Chinnereth (Num 34:11), from the Hebrew kinnerot/kinneret meaning “harp.”
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 322–323.

- 초대 교회에서는 두가지의 예수님의 부활의 모습을 기록한다. 하나는 예루살렘에서, 또 하나는 갈릴리에서 나타나신 사건이다. 
- It is clear that in early Christianity there were two resurrection appearance traditions concerning Jesus. One is related to Jerusalem (Luke 24; John 20 as well as a brief statement in Matt 28:9–10), and the other is related to Galilee (most of Matt 28; John 21; and the brief statement in Mark 16:7). The presence of these two traditions has, as might be expected, led to a good deal of scholarly debate concerning the historical reliability of one or the other of the traditions.117 Indeed, the question was raised by Lohmeyer about whether it was Jerusalem or Galilee and the implications of each.118 Although it is impossible to summarize here the major aspects of the debate, it remains a difficult task to sort out the relationship between and within the various resurrection accounts.
117 See R. Fuller, The Formation of the Resurrection Narratives (Philadelphia: Fortress, 1980); K. Lake, The Historical Evidence for the Resurrection of Jesus Christ (New York: G. Putnam’s Sons, 1907); E. Bode, The First Easter Morning (Rome: Biblical Institute, 1970); C. Moule, Resurrection (Atlanta: John Knox, 1978); N. Perrin, The Resurrection According to Matthew, Mark and Luke (Philadelphia: Fortress, 1977); G. Ladd, I Believe in the Resurrection (Grand Rapids: Eerdmans, 1975).
118 E. Lohmeyer, Galiläa und Jerusalem (Göttingen: Vandenhoeck & Ruprecht, 1936).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 323.

2절) 예수님의 12제자중에 7제자가 본문에 나열된다. 
- The seven persons included are (1) Simon Peter, who is typically listed first among the disciples; (2) Thomas, the one referred to as the twin and who was highlighted in the closing pericope of chap. 20, thus linking the two closing chapters of John together; (3) Nathanael, the one identified in the opening chapter of John at his first meeting with Jesus as an Israelite in whom there was no guile/falseness (1:47) but who is not mentioned in the Synoptic lists of the twelve;121 yet he is here specifically listed as being from Cana in Galilee (a feature not stated previously); (4 and 5) the [sons] of Zebedee, who are not mentioned otherwise in this Gospel either with the designation of their father or by their names James and John (cf. Mark 3:17); and (6 and 7) two unnamed disciples.
121 It is popular among some ecclesiastical traditions to identify Nathanael with Bartholomew, but there is no textual support for such an identification.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 324.

3절) 시몬 베드로와 제자들이 물고기 잡으러 간 것, 그리고 밤에 아무것도 잡지 못한 것을 가지고 어떤 이들은 주님의 죽음이후에 절망속에서 행한 의미없는 행동이라고도 말한다. 또한 이 사건을 연대기적인 사건으로 볼때 이미 부활을 경험한 제자들이 마치 앞선 장에서 부활을 경험하지 못한 것처럼 행동하는 것이 이상해 보이기도 하다. 하지만 이것은 요한복음이 시간 순서대로 기록한 것이 아님을 기억해야할 필요가 있다. 이것을 주님의 부활을 경험하지 못한 제자들이 주님의 부르심을 망각하고 자신의 일상속으로 돌아간 사건으로 읽을 수도 있지만, 우리의 사역의 현장이 일상이고 이들이 삶을 영위하기 위해서 그들이 할 수 있는 일을 하는 것으로 읽어내는 것도 가능하다. 
- But the question that remains is a haunting one, and it is the reason I have included Excursus 29 on Jerusalem and Galilee and added a discussion on the third time. In spite of all the attempts at harmonization, this story reads like an initial encounter with the risen Lord. It is a truly captivating story and an inspired part of John’s Gospel. But it seems to be out of chronological sequence. Yet as far as the message is concerned, it truly belongs at this point. It introduces an excellent Epilogue to the Gospel because it leads beautifully into the meaning of commissioning by Jesus. Accordingly, it basically acts just in the reverse of the Temple cleansing pericope, which as I noted has been moved forward in sequence. Thus, as far as this pericope is concerned, it seems to have been moved backward in sequence to accomplish the evangelist’s purpose.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.

4-5절) 3절 하반부에서 밤이 의미하는 것
- Verse 3 ends with the Johannine notation of an experience at night (cf. other night statements such as Nicodemus coming at night [3:2]; Judas leaving at night to do his evil work [13:30]; the resurrection morning when it was still dark [20:1]; the gathering of the disciples on the first day in the evening and the doors being shut for fear [20:19]). Night and darkness are symbolic in John.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.
그리고 4절은 이 밤이 지나고 새벽이 오고 있는 것을 우리에게 분명히 말해준다. 이것은 단순히 물리적인 새벽의 시간만이 아니라 영적으로 상징적인 새로운 시대의 도래를 우리에게 암시해주고 있다. 새 시대의 도래에도 여전히 제자들은 바닷가에 계시는 분이 예수신줄 알지 못한다. 그리고 그들의 실존은 고기를 잡지 못하고 있는 것이다. 

제자들을 향해서 “애들아”라고 부르시는 주님, 이는 부모와 자식, 스승과 제자사이의 매우 친근한 표현으로 이후에 베드로와의 대화에서도 사용된다. 
- Into this new morning Jesus appeared on the shore, but the disciples did not seem yet to understand the significance of this new morning because they did not recognize that the person on the shore as Jesus. This stranger, Jesus, called out to them “children” (paidia, the NIV and NLT have the less satisfactory “friends”). This term, paidia, can at times be an expression of intimacy as between a parent and children or a leader and followers. John will later use it when he addresses his young Christian community in his special letter to them (cf. 1 John 2:18). Although the term does not always necessarily carry such intimacy, it may be that the evangelist here remembered it with a sense of fond intimacy.
NIV New International Version
NLT New Living Translation
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 326.

6절) 이제 그들의 실존의 문제에 주님께서 개입하신다. 그물을 오른편으로 던지라고 말씀하셨고 이에 순종하자 고기가 많아 그물을 들 수 없을 정도가 되었다. 왜 오른편인가 하는 질문은 명확하지 않다. 어부로서 고기를 잡는 것에 잔뼈가 굵은 이들의 경험과 기술로 밤이 맞도록 허탕을 쳤으나 주님의 오른편에 그물을 던지라는 한마디에 그물을 들수 없을 정도가 된것은 그 자체로 초자연적인 역사이다. 

7절) 주의 사랑하시는 제자가 해변가에 계신 분이 주님이신줄 알고 베드로에게 이야기한다. 베드로는 이를 듣고 벗고 있던 상태에서 주님을 만나기 위해서 겉옷을 두르고 물속으로 뛰어든다. 
- At this point another contrast between the beloved disciple and Peter is introduced into this Gospel. To recall, it was the beloved disciple who was nearest Jesus at the supper and who mediated Peter’s request for information (13:23–25); it was also the other disciple who gained access to the court of the high priest and arranged for Peter to enter (18:15–16); it was likewise he who was at the cross and into his care that the Mother of Jesus was given (19:25–27); and it was the other disciple who outraced Peter to the tomb, and he both saw it empty first and believed (20:4–8).136 Now it is the beloved disciple who first recognized the risen Jesus and exclaimed to Peter, “It is the Lord!”
Simon Peter required nothing more than these words to respond in action. Before he jumped (ebalen eauton, “threw himself”) into the sea,   p 328  however, he tied up (diezōsato; cf. 13:4, where Jesus tied the towel around himself) his garment (exendytēn). Since this is the only use of the word for this garment in the New Testament, we can only surmise that it refers to Peter’s outer robe.
The text also indicates that during his fishing activity Peter had been stripped (gymnos, or “naked,” but see below.)137 This term for “naked,” as one can easily guess, is the root for our English word “gymnasium.” In the Greek athletic houses activities were practiced in the nude, which is the reason most Greek statues portray male athletes nude. There are remains of a few gymnasia in Israel, but one reason for the intense Jewish antagonism against the Seleucid rulers is that they insisted on installing Greek cultural patterns in Israel, including the gymnasium, to the dismay of Jewish religious sensitivities.138 Uncovering oneself in public was viewed as a breech of Jewish morality (cf. Gen 9:22–27). Accordingly, the term gymnos in this verse can hardly mean that Peter was completely naked. He would undoubtedly have worn at least a loin cloth.
But why does the verse also add that Peter tied up his robe before jumping into the water on his way to meet Jesus? Would not this addition of clothing weigh against swimming or sloshing in the water?139 The answer, as most commentators agree, is of course!140 Barrett responds by noting that for religious people they do not pass the greeting to another without being dressed.141 How, then, can Peter greet Jesus without being clothed?
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 327–328.

8절) 다른 제자 6명은 배로 오십간(이백 규빗, 100야드, 90미터)의 거리를 온다. 

9절) 제자들이 도착하여 육지에올라오니 숯불위에 생선이 올려져 있고 떡이 있었다. 이 그림은 앞서 베드로가 밤에 이 숯불 앞에서 주님을 부인했는데 이제 새벽에 다시금 숯불앞에서 주님을 주로 고백하는데 매우 중요한 역할을 한다. 
- This verse provides an important key to understanding the role of this story in the evangelist’s mind. When they arrived/embarked on the land,   p 329  an important sight met them. It was none other than a charcoal fire (anthrakian). This word appears only in two places in the entire New Testament, and both of them are related to Peter in the Gospel of John (18:18; 21:9). The first forms a setting for Peter’s denial and the second for his reinstatement; the first concerns the darkness of an evil night and the second the morning of new possibilities. Although this chapter is a later Epilogue added to the Gospel, it becomes an integral part of the message of the Gospel when one sees its purpose in the work of the evangelist. Although the earlier fire marked the symbol of an uninviting situation of cold, hostile questioning, this second fire with its fish and bread must be seen as an inviting setting of a new round of penetrating questions that are the complete opposite of hostility and are aimed at providing a new commissioning for Peter.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 328–329.

10-11절) 예수님께서 잡은 생선을 가져오라 명하시자 베드로가 그물을 육지로 끌어 올리고 이게 그물에 가득찬 고기를 세어보니 153마리나 되었다. 

12-13절) 예수님께서 떡과 생선을 가지사 제자들에게 주신다. 이는 마치 성만찬의 그림을 떠오르게 한다. 단지 떡과 포도주가 아니라 떡과 생선이다. 누가복음에서도 엠마오로 가는 제자들에게 떡을 떼심으로 그들을 회복시키시고 자신이 주님이심을 드러내신다. 
- The words of these verses sound strangely similar to some words in the institution of the Lord’s Supper (or Eucharist) recorded in 1 Cor 11:23–26. They include an invitation, the knowledge of the postresurrection presence of “the Lord,” and the distribution of the elements. The difference in the elements, however, is that they are bread and fish rather than bread and wine. In this respect it should also be recalled that Luke focuses two of his resurrection pericopes on eating. In the Emmaus story Jesus took bread, blessed it, and gave it to the tired travelers. They then recognized him in the breaking of bread (Luke 24:30–31, 35). In the Jerusalem appearance Jesus evidenced that he was not a mere spiritual apparition by eating some cooked fish in their presence (Luke 24:41–42).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 330.

14절) 이 사건은 예수님께서 부활하신후에 세번째로 제자들에게 나타나신 것이었다. 


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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.




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Jesus and Thomas
24 Now oThomas, one of the twelve, called the Twin,4 was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, p“Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”
26 Eight days later, his disciples were inside again, and Thomas was with them. qAlthough the doors were locked, Jesus came and stood among them and said, q“Peace be with you.” 27 Then he said to Thomas, r“Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, s“My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? tBlessed are those who have not seen and yet have believed.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:24–29.

24절) 디두모(쌍동이)라고 하는 도마, 그는 의심많은 제자로 알려져 있지만 도리어 현실적인 사람으로 위험을 무릎쓰고 주님과 함께 가기를 원했던 인물이다. 
- Thomas has often been vilified by Christians because of his early doubts expressed in these verses. But throughout this Gospel he has been presented as a realist, a person who evaluated situations on the basis of what he could perceive. He understood the dangers of going south to Judea (11:16), and he wanted more than words in order to follow Jesus to his place of preparation (14:5). But he was willing to take risks for Jesus (11:16), and in these verses he is also capable of reaching magnificent conclusions. Thomas is not merely a pathetic doubter. He is a paradigm of many Christians who are capable of great possibilities as well as hesitations in faith.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 312.

25절) 주님을 본 다른 제자들과 달리 도마는 부활하신 주님을 보지 못했다. 다른 제자들의 이야기를 듣고 도마는 자신의 손가락을 못자국과 옆구리에 넣어보지 않고는 믿지 않겠다라고 고백한다. 도마는 지극히 합리적이고 경험을 중시하는 사람이었다. 단순히 보는 것이 아니라 자신의 손으로 만져보기를 원했던 것이다. 

26절) 여드레를 지나 도마도 제자들과 함께 있을때 문이 닫혀있는 상태에 다시 예수님께서 오셔서 “평강이 있을지어다”라고 말씀하신다. 

27절) 주님께서 직접 도마에게 손가락을 내밀어 자신의 손과 옆구리에 넣어보라고 말씀하신다. 그리하여 믿음없는 자가 되지 말고 믿는자가 될 것을 말씀하신다. 도마처럼 의심하는 것이 우리들에게 믿음없음으로 여겨지지만 구도의 과정에서 도리어 도마와 같은 진실한 태도가 요구되어진다. 덮어 놓고 믿는 것 보다는 진지하게 고민하고 의심하는 과정을 거쳐서, 필요하다면 손을 내밀어 못자국과 창자국을 만져보는 것이 필요하다. 도리어 의심하고 회의하는 용기가 필요하다. 
- It is most probable then that when Thomas made his demand for proof,   p 314  he hardly expected to have his material proof met. Similarly, when the early church prayed for Peter’s release from prison, their reaction to the report of Rhoda (Rose) clearly indicates their doubts about their own prayers (Acts 12:13–15). These stories indicate that what often is viewed as believing and praying is, in fact, not much more than human wishful thinking.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 313–314.

28절) 도마의 신앙고백 “나의 주시며 나의 하나님이십니다” 요한복음 전체를 통해서 예수님이 어떤 분인지에 대한 고백중에 가장 정점에 해당하는 고백이다. 요 1:1의 하나님에는 관사가 없지만 도마의 신앙고백에는 정관사가 있다. 
- Thomas’s response forms the high point of confession in the Gospel. What it does is bring the Gospel full circle from the Prologue, where it is emphatically said that the “Word was God” (1:1) to this confession, “My Lord and my God.”85 In the process of writing this Gospel the evangelist has proclaimed that Jesus was active in creation (1:2), the Word who became incarnate/enfleshed (1:14), the sin-bearing Lamb of God (1:29, 36), the Messiah (1:41; 4:25–26), the Son of God (1:48), the King of Israel (1:48), the new Temple (2:19–21), a teacher sent from God (3:2), a   p 315  new symbol of God’s power exhibited through Moses (3:14), the evidence of the love of God (3:16), the Savior of the World (4:42), equal with God (5:18), the authority in judgment (5:27), the agent of God (5:30), the fulfillment of Scripture (5:39), the expected prophet (6:14), the “I am” (6:35, etc.), the supplier of living water (7:38), the one who was from God (9:31–33), the Son of Man (9:35), the consecrated/Holy one (10:36), the lifted up one (4:14; 12:32–34), the glorified one (13:31), the preparer of his followers’ destiny (14:2), the nonabandoning one (14:18), the one in whom we must abide and who is the basis for the fruitfulness of his followers (15:5–7), the sender of the Paraclete (15:26), the bearer of truth (18:37), the crucified King (19:15), the risen Lord (20:20) and God (20:26). The list can be expanded greatly, but the point is that when this list is compared to the designations of Jesus in the Synoptic Gospels, the other presentations of Jesus pale in significance before these magnificent confessions about him in John. In the years of contemplating the significance of Jesus, the Johannine evangelist in the context of that early community has supplied for the church of all ages a truly masterful statement about Jesus—Jesus is indeed Lord and God!86
85 For an interesting commentary on this exclamation from a historical comparison see B. Mastin, “The Imperial Cult and the Ascription of the Title theos to Jesus (John 20, 28),” SE 6 (1973): 352–65.
86 K. Matsunaga, “The ‘Theos’ Christology as the Ultimate Confession of the Fourth Gospel,” AJBI (1981): 125–28.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 314–315.

29절) 주님께서 “너는 나를 본고로 믿느냐 보지 못하고 믿는 자들은 복되도라”라고 말씀하신다. 그리스도인들에게 있어서 진정으로 추구해야할 복이 무엇인지 본문은 생각하게 해준다. 보고도 믿지 못하는 자들도 있다. 보고 믿는 자들도 있고 보지 못하고 믿는자들도 있다. 우리는 과연 어떠한가? 요한은 13:17에서 “너희가 이것을 알고 행하면 복이 있으리라”라고 이야기한다. 요일 1:1은 "태초부터 있는 생명의 말씀에 관하여는 우리가 들은 바요 눈으로 본 바요 자세히 보고 우리의 손으로 만진 바라”라고 말한다. 생명의 말씀이신 주님을 보고, 듣고, 만지고, 그것을 행할때 우리에게 복이 있게 된다. 
- Although many translators and commentators tend to view this initial statement as a rebuke,90 Carson’s view is a more adequate evaluation, namely, that Jesus’ first remark was to be understood as a question.91 But I would add that it is rhetorical in nature. Of course, Thomas had seen him. Indeed, he may have also touched the old wounds because John in the first epistle alludes to the disciples’ both seeing and touching Jesus (1 John 1:1). But this question, rather than being a rebuke of Thomas, provides the evangelist with the opportunity to call for believing that is not based on sight or touch but on the message of the witnesses. The Gospel and this pericope itself is intended to engender such believing that is parallel to that of the early witnesses without the benefit of tangible evidences.

 To this rhetorical question the evangelist added that Jesus pronounced a beatitude upon those who were able to believe without such first-hand support or proof. The term makarios (blessed), which is the sign of a beatitude, appears in only one other place in John where the precrucified Jesus bestows a blessing upon those who know or experience what he means (13:17).
As in the case of the Matthean and Lukan beatitudes (cf. Matt 5:3–12; Luke 6:20–23) the biblical beatitudes imply that the benefit accrues to those who meet the conditions. The Synoptic beatitudes are rather intriguing because they present a set of conditions that are usually rejected by the world. Accordingly, one might get the point much better if he renders makarios in those texts as “congratulations!” rather than merely saying “happy.” For example, the world despises being poor, but Jesus says “congratulations” and then he proceeds to tell them why.
  p 317  In many biblical examples of the beatitudes, however, the concluding bestowal is left unstated or remains a generalized blessing. In Rev 1:3 the reader and listeners of the community are to be blessed if they participate in the joint reading of that book. Similarly, those who participate in the first resurrection are blessed, but in this case it states that they do not need to be concerned about judgment (Rev 20:6). In the present case the blessing remains generalized, but it is assumed that believing without tangible support will be rewarded.92 A similar idea is expressed in the introduction to 1 Peter at 1:8–9, which states that although the believers “have not seen him,” because they love and believe in him they “are filled with an inexpressible and glorious joy” and receive their goal, which is “the salvation of [their] souls.”
This beatitude is both a striking challenge and a powerful promise of divine blessing upon our authentic lives as believers who wait for the coming eschaton to witness first hand the unseen reality of the risen Lord Jesus.

90 Cf. the KJV, RV, NEB, NIV, NLT, etc. Cf. also Beasley-Murray, John, 386; R. Brown, John, 2.1019; etc.
91 See Carson, John, 659. Cf. also the RSV.
92 Commentators often quote a Midrashic statement in Str-B, 2.586 from a third century (a.d.) Rabbi Simeon ben Lakish. He praises the proselyte as being dearer to God than all the people of Israel at Sinai who witnessed the powerful acts of God because although the proselyte has seen none of these wonders, yet he gives himself to God and regards his rule as authority. There are, of course, some similarities in this later rabbinic statement with the earlier Johannine text, yet Jesus does not play down Thomas’s believing as the rabbinic statement does of the Sinai witnesses. But Jesus uses Thomas’s experience to challenge future believers to a new perspective on believing.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 316–317.


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Jesus Appears to the Disciples
19 cOn the evening dof that day, the first day of the week, ethe doors being locked where the disciples were ffor fear of the Jews,3 Jesus came and stood among them and said to them, g“Peace be with you.” 20 When he had said this, hhe showed them his hands and his side. Then ithe disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As jthe Father has sent me, keven so I am sending you.” 22 And when he had said this, he lbreathed on them and said to them, m“Receive the Holy Spirit. 23 nIf you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:19–23.

유대인들의 안식일 이제 주일로 변하는 순간이다. 두려움이 변하여 기쁨이 되는 순간, 그리고 주님의 현현을 보고서 그 주님께서 지상명령을 주시고 이를 이룰 수 있는 능력의 근원인 성령을 허락하시고(22) 나아가 이 지상명령의 내용인 죄사함에 대한 내용을 가르치고 계신 것이다.(23) 

19절) 안식후 첫날 제자들이 유대인들을 두려워하여 모인 곳은 문이 잠겨진 상태였다. 이곳에 예수께서 오셔서 “평강이 있을지어다”라고 말씀하신다. 육체의 부활을 보여주시는 주님께서 어떻게 이 곳에 들어가셨을까? 두가지 가정이 가능하다. 육체를 가지셨음에도 불구하고 신비한 방식으로 벽이나 문을 통과하셨을수도 있고 또한 신비한 방법으로 닫혀진 문을 여셨을 수도 있다. 두가지 방식 모두 초월적인 방식임에 틀림없다. 
- Some interpreters understand the doors being locked to imply that Jesus miraculously passed through the door or the walls of the room, though the text does not explicitly say this. Since Jesus clearly had a real physical body with flesh and bones after he rose from the dead (see note on v. 6 and verses mentioned there), one possibility is that the door was miraculously opened so that the physical body of Jesus could enter, which is consistent with the passage about Peter going through a locked door some time later (see Acts 12:10).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2070.

20절) 제자들에게 평강을 평강을 빌고 나서 그들에게 자신의 손과 옆구리를 보여주시는 주님. 이에 이를 보고 제자들은 기뻐하였다. 그분의 몸의 흔적을 직접 봄을 통해서 결과적으로 그들을 압도하고 있던 두려움이 변하여 기쁨으로 변하였다. 부활의 주님을 깊이 경험하고 만난 우리들의 반응이 바로 이러하다. 물론 구약에서 주님의 현존을 보는 것 자체가 두려움, 죽음을 의미하였지만 이제 주님의 십자가 부활로 말미암아 이 모든 것이 변하게 된 것이다. 
- The context of a theophany, the divine appearance, was expected to strike terror in the life of a human because of the common Semitic belief that to see God would mean that one would die or be “undone” (cf. Judg 6:22–23; Isa 6:5; 8:13; cf. also Rev 1:17; Heb 10:31). To have God say “fear not” or to place a hand on the person indicated that the appearance did not bring with it judgment (cf. Rev 1:17–18).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 305.
그리고 제자들은 이제 “큐리오스”라고 주님을 호칭한다. 이 호칭의 변화는 상당히 중요하다. 
- The use of the term kyrios is fascinating in this Gospel. Sometimes it merely seems to mean “sir” (cf. 4:11, 15, 19; 5:7; 9:36). At other times it seems to be used to address Jesus as an important leader or rabbi (cf. 6:31; 11:3, 12, 21, 27, 32, 39; 13:6, 25, 36, 37; 14:5, 8, 22; 20:2, 13). At one point Jesus accepts for himself their use of the term “Lord” (13:13–14). But as one moves through the resurrection stories, the term begins to take on a much clearer identification and has a divine confessional ring, as it appears here in 20:20 and in 21:7 (also apparently in Mary’s report at 20:15). But the term reaches the confessional epitome with the formulaic announcement of Thomas in 20:28. The editorial statements of the evangelist concerning the Lord in 4:1; 6:23; 9:38; 11:2; 12:21 must therefore imply significant theological weight as well.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 305.
 
21절) 예수님께서 다시 제자들에게 평강을 비시면서 "아버지께서 나를 보내신 것 같이 나도 너희를 보내노라”라고 말씀하신다. 이것이야말로 요한복음이 말하는 지상명령이다. 하나님을 통해서 보내심을 받은자가 지금 보내시는 분이 되신 것이다. 삼위 하나님께서 바로 이 지상명령에 참여하신다. 성부하나님은 예수님을 보내셨고, 성자 예수님은 그분의 제자들을 보내시고, 성령하나님은 바로 그 제자들을 세우신다. 
- These verses contain the Johannine “Great Commission,” which serves as the culmination of the entire Gospel’s presentation of Jesus as the one sent from the Father (see note on 3:17). The Sent One (Jesus) has now become the Sender, commissioning his followers to serve as his messengers and representatives (cf. 17:18). All three persons of the Godhead are involved in this commissioning: as the Father sent Jesus, so Jesus sends his disciples (20:21), equipping them with the Holy Spirit (v. 22).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2070.

22절) 주님께서 이제 제자들을 향하셔서 숨을 내쉬시면서 성령을 받으라라고 말씀하신다. 본문에서 사용된 성령에는 정관사가 사용된다. 신약에 50여번 성령이라는 표현이 사용되는데 단 3번만 정관사가 사용된다. 당신의 제자들을 보내시면서 성령을 주시고 이는 이후 유월절 성령강림을 예표한다. 
- Bruce considers the breathing of Jesus and the imparting of the Spirit an empowerment for ministry.63 He rejects as “precarious” the alternative view that the lack of an article in effect depersonalizes the Spirit and turns him into a spiritual gift or endowment.64 In John 7:39 the Spirit is also mentioned without using an article in Greek. In fact, “the Holy Spirit” is referred to over fifty times in the New Testament without the article, three of them being in John’s Gospel (1:33; 14:26; 20:22).
63 F. F. Bruce, The Gospel of John (Grand Rapids: Eerdmans, 1983), 392.
64 Cf. G. Johnston, The Spirit Paraclete in the Gospel of John (Cambridge: University Press, 1970), 11, who depersonalizes the Spirit when it is anarthrous.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 307.
주님이 제자들을 향해서 숨을 내쉬심으로 성령을 받으라라고 말씀하시는 장면은 창세기 2장에서 하나님께서 사람을 창조하시는 사건을 연상케 한다. 

- So, just as God, who in Gen 2:7 (cf. also Ezek 37:9) breathed into man the breath of life and he became a “living being” (nephesh hayyah), Jesus also breathed into his followers the new breath and let the Spirit loose among his followers so that they might be empowered to do his will.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 309.

23절) 주님께서 제자들에게 죄를 사하는 권세와 심판하는 권세를 주셨다. 이 부분에 대해서 이것이 12제자들에게 한정 된 것인지, 또한 이 권세의 범위와 한계에 대해서 여러 의견들이 있다. 지상명령이 제자들을 넘어서 교회에게 주신 것으로 보는 것 처럼 이 권세 또한 그렇게 보는 것이 옳을 것이다.  그리고 이 주님의 명령은 제자들에게 있어서 주님께서 심판의 특권을 주신 것이 아니라 이 죄의 심판에 대한 엄중한 책임감을 가질 것을 보여주시는 것이다. 결국 우리의 복음 증거를 통해서 죄사함이 이루어지는 것이고, 복음을 증거하지 않으면 그대로 있으리라는 것으로 생각해볼 수 있다. 


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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. 


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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.

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.

- 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.

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.
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.

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.

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.

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.

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.

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.

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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Jesus Is Buried
38 sAfter these things Joseph of Arimathea, who was a disciple of Jesus, but secretly tfor fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. 39 uNicodemus also, who earlier had come to Jesus5 by night, came vbringing a mixture of wmyrrh and aloes, about seventy-five pounds6 in weight. 40 So they took the body of Jesus and xbound it in ylinen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a zgarden, and ain the garden a new tomb bin which no one had yet been laid. 42 So because of the Jewish cday of Preparation, dsince the tomb was close at hand, they laid Jesus there.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 19:38–42.

38절) 빌라도에게 예수의 시체를 구하는 아리마대 요셉, 그는 예수의 제자이지만 유대인을 듀려워하여 베일에 싸여있던, 은휘하던 제자였다. 하지만 예수의 죽음이 그로 하여금 휘장을 젖히고 앞으로 나아오게 했다. 
아리마대 요셉은 대단히 매력적인 인물이었다. 그는 부자요, 산헤드린 공회의 주요 멤버였고, 하나님 나라의 일이 성취되기를 기다리는 사람이었다. 또한 예수의 제자였으나 유대인들을 두려워하여 은휘하던 제자였다. 
- The picture of Joseph from Arimathea in the various Gospel accounts provides a fascinating collage. He was said to be rich (Matt 27:57), an important member of the Sanhedrin (Mark 15:43; Luke 23:50) who apparently was both a good and righteous person (Luke 23:50) and one who lived with the expectation of God fulfilling the promise of the coming of the kingdom (Mark 15:43; Luke 23:51). But beyond these descriptions he was also said to be a disciple of Jesus (Matt 27:57; John 19:38), whom John adds was a closet or secret disciple because he apparently feared reprisal from the Jews (John 19:38).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 279.

39절) 앞서 밤에 예수님께 나아와서 거듭남에 대해서 들었던 니고데모도 주님을 장사지내기 위해서 몰약과 침향 섞은 것을 백근(30kg에 해당하는 양으로 왕의 장례에나 사용될 만큼 많은 분량이다.) 정도 가지고 나아옴, 니고데모는 장사에 필요한 물품을 구체적으로 준비하고 요셉은 빌라도에게 시체를 장사를 위해서 내어달라고 요구하면서 자신들의 역할은 나누어서 감당하고 있다. 
- Not only did Joseph become involved in the burial, but according to John he was joined by Nicodemus. Nicodemus had also earlier moved from being a closet inquirer (3:1–9) to a council member who sought to be fair in judgment (7:50). At this point he is also portrayed as a person who was willing to make a declarative statement through the burial of Jesus’ body. To facilitate this task, he brought a mixture of myrrh and aloes.183 Bernard argued at this point that Nicodemus must have had at his home these spices because he would have hardly had time to collect or purchase them.184 But perhaps Joseph and Nicodemus divided their tasks, one   p 281  going for the spices and the other seeking the release of the body.185 Both suggestions, however, are speculations.
183 Myrrh was a typical Egyptian preparation used in their embalming process. It comes from a small thorn tree found in southern Arabia and Ethiopia that is very fragrant and produces an aromatic resin. It was also used in cosmetics and was one of the gifts Matthew indicates was brought by the star gazers to the baby Jesus and his family (2:11). For further details see R. K. Harrison’s article in ISBE 3.450–51. Aloe was also used by the Egyptians in embalming. Most of the references in the OT to this item are, according to Harrison, general references to a sweet fragrant powder (e.g., Num 14:6; Ps 45:8; Prov 7:17; Cant 4:14) probably derived from a sandalwood or eaglewood tree found from India through Malaysia. The reference in John to aloes is probably from a small plant, aloë succotrina, used in embalming. For further information see Harrison’s article in ISBE 1.99. Most commentators fail to make this distinction.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 280–281.

40절) 예수의 시체를 가져다가 장례 예법대로 향품과 함께 세마포로 쌌다. 시체의 부패로 인해서 그 악취와 부패를 늦추기 위해서 향품을 사용한 것이다. 

41-42절) 사람을 장사한 일이 없는 새 무덤, 요셉 개인의 무덤으로 당시에는 이것이 큰 재산이었다. 이곳에 예수님의 시체를 안치한다. 
- Mark refers to the tomb as one that was “cut out of rock” (Mark 15:46). Matthew (27:60) and John (19:41) indicate that it was a new tomb, and   p 283  Luke (23:53) states that no one had been buried in it. Matthew (27:60) adds that it was Joseph’s own tomb. To understand these statements, particularly that of Luke, one must realize that tombs were valuable pieces of property and were used repeatedly by families. A person was placed on a burial slab in the tomb until the flesh decomposed, then the bones were collected and put in an ossuary (a small box), which was kept in another part of the tomb. Then the burial slab could be reused. According to Matthew’s account the tomb was apparently a new tomb for Joseph and his family.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 282–283.
유월절, 유대인의 예비일은 요한복음 전체에서 매우 중요한 주제이다. 유월절의 어린양으로 이제 무덤에 안치된다. 
- It is important at this stage to reflect on the fact that the Passover, Day of Preparation, and the Death of the Lamb have been present in every major narrative section of the Gospel from the introduction of the Lamb in the Three Cameos of Witness (1:29, 36), to the Cana Cycle (2:13, 23), the Festival Cycle (6:4; 11:55), the Centerpiece of the Gospel (12:1), the Farewell Cycle (13:1), and the Death Story (18:28, 39; 19:14, 31, 42). And these references do not include the repeated mention of the hour of his destiny.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 285.



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The Death of Jesus
28 After this, Jesus, knowing that all was now bfinished, said (vto fulfill the Scripture), c“I thirst.” 29 A jar full of sour wine stood there, dso they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. 30 When Jesus had received the sour wine, he said, e“It is finished,” and he bowed his head and fgave up his spirit.
Jesus’ Side Is Pierced
31 Since it was gthe day of Preparation, and hso that the bodies would not remain on the cross on the Sabbath (for that Sabbath was ia high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other jwho had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out kblood and water. 35 lHe who saw it has borne witness—mhis testimony is true, and he knows that he is telling the truth—nthat you also may believe. 36 oFor these things took place that the Scripture might be fulfilled: p“Not one of his bones qwill be broken.” 37 And again another Scripture says, r“They will look on him whom they have pierced.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 19:28–37.

28-30절) 모친을 제자에게 맡기고 나서 모든 일이 이미 이룬어진줄 아시고 “내가 목마르다”, “다 이루었다."라고 말씀하심. 이에 신포도주에 해융을 우슬초에 메어 이를 포도주에 담갔다가 이를 예수님께 마시우게 하려고 했다.  / 머리를 숙이시고 영혼이 돌아가셨다. 육체적인 죽음을 이야기하면서 예수님의 인간으로서의 영혼이 죽음의 순간을 맞이하여 육체로부터 이탈하여 하나님 아버지께로 가신 순간을 묘사하고 있다. 
-  His spirit does not mean the Holy Spirit but Jesus’ own human spirit, which he voluntarily released from his body that it might return to the presence of God the Father (see Luke 23:43, 46). His spirit would remain in heaven with the Father until it returned to his body at his resurrection “on the first day of the week” (John 20:1).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.
본문에서 다 이루었다에 해당하는 헬라어 단어(tetelestai)가 3번이나 사용되는데 복음서 전체에서 6번 사용되는 것과 비교하면 대단히 많은 비중이 사용되고 있다. 
-  The end of Jesus’ earthly life was at this point imminent. To highlight this fact the Johannine evangelist used the strategic word tetelestai, by which he meant that the life of Jesus was coming to its intended end or goal. Indeed, within the space of the three verses (vv. 28–30) the verb family of telein/teleioun is used three times, whereas all words associated with this word family are used only six additional times in the rest of the Gospel, and two of those times appear in the summary of chap. 17 (17:4, 23). The intended hour of Jesus’ glorification had finally fully arrived (cf. 12:23; 17:1). The King had been crucified, and he was dying.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 270.
본문과 마가복음의 본문이 유사성과 차이점이 존재한다. 
-  Although in Mark 15:34–36 the giving to Jesus of a drink of cheap sour wine/vinegar is linked to the cry of desolation in that Gospel, there is here in John no such cry. For Mark that cry clearly reflected a scriptural allusion to Ps 22:1, and the same psalm alludes to the dividing and casting of lots for the victim’s clothing (22:18). Moreover, it is interesting that the same psalm also alludes to the dehydrated state of the victim, for his strength is dried up like a broken “potsherd” and his “tongue sticks to the roof of [his] mouth” (22:15).
The connection of the Markan Death Story, and to a lesser extent the Johannine Death Story, with Psalm 22 is unmistakable. But the Death Stories in both Mark and John can likewise be linked to statements in Psalm 69, where the victim’s “throat is parched” (Ps 69:3) and he is given “vinegar for [his] thirst” (Ps 69:21). In John the drink offered to Jesus is also here identified as a cheap sour wine/vinegar (oxous), which “was cheaper than regular wine, [and] was a favorite beverage of the lower ranks of society.”145
Although there is in John no cry of desolation, as indicated above, the reader must not assume that John completely avoided the sense of Jesus experiencing suffering. His entire life was pictured as directed to the hour of his glorification (cf. 2:4, 11; 12:27; etc.). His statement “I am thirsty,” therefore, as Dodd has indicated, must be understood in this context of hanging on a painful cross and must be viewed in light of the allusions to sufferings in Psalms.146
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 271.

본문 30절에 영혼이 돌아가시다라고 번역된 헬라더 단어는  (paredōken)으로 요한 복음에서 지속적으로 넘겨주다(deliver)로 쓰였던 단어이다. 먼저 유다로부터 안나스와 가야바에게, 빌라도에게 나중에는 병정들에게 념겨져서 십자가에 달리셨고 오늘 본문에서 자신의 영혼을 넘겨주신 것이다. 
-   When Jesus had thus tasted the sour wine, he was ready to die. But before Jesus died, John records the third and final statement of Jesus from the cross. That word, Tetelestai (Greek), Consummatuum est (Latin), “It is finished” (English), has reverberated down through Christian history and theology as an expression of the finished work of Christ.148 As Paul and the Preacher of Hebrews stated, Jesus’ death took place “once” for everyone (Rom 6:10; Heb 7:27; 9:12; 10:10). Moreover, the Johannine seer echoed this expression of the end of time when he wrote in his visions “It is done!” (Rev 16:17; 21:6).
With this statement John declared that Jesus bowed his head and “delivered” (paredōken) his spirit. For the Johannine evangelist this picture of the dying Jesus is extremely powerful. Jesus, the obedient agent of God, died in a spirit of reverence with the bowed (klinas) head.149 In contrast with the fact that throughout the Death Story Jesus had been repeatedly “delivered,” first from Judas, the “deliverer,” then to Annas and Caiaphas, then to Pilate, and finally to the soldiers to be crucified, at this point Jesus delivered his spirit. The force of these repeated deliverances should not be missed.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 272.

31절) 요 19:14 참조) 니산월 제 15일로 유월절 전날 / 이날 희생 양을 잡는 날이다.
이날은 유월절 예비일로 거룩한 날임으로 유대인의 결례대로 한다면 안식일에 시체들을 십자가에 두지 않기 때문에 시체를 십자가에서 내려오게 하기 위해서 강제로 죽음을 앞당기기 위해서 시체의 다리를 꺽는 것이다. 건강한 남자들의 경우 십자가형으로 바로 죽지 않고 오랬동안 십자가위에서 고통을 받게 된다. 이때 다리를 꺽게 되면 체중을 받쳐주지 못하기 때문에 체중이 아래로 쏠리게 되고 질식하게 되어서 바로 죽음에 이르게 된다. 
-  On the day of Preparation, see note on v. 14. That Sabbath was a high day (i.e., a special Sabbath) because it was the Sabbath of Passover week. The Jews’ request was based on Deut. 21:22–23 (cf. Josh. 8:29), according to which bodies of hanged criminals were not to defile the land by remaining on a tree overnight. legs might be broken. The Romans typically left decaying bodies on crosses long after death (see note on crucifixion on Matt. 27:35). However, on certain ceremonial occasions (such as the emperor’s birthday, see Philo, Against Flaccus 83), they could take the bodies down early, and breaking the legs would facilitate a quick death by preventing a person from prolonging his life by pushing himself up with his legs to be able to breathe. Arm strength soon failed, and asphyxiation ensued. The excavated bones of a crucified man from Givat ha-Mivtar (discovered near Jerusalem in 1968), whose legs had been broken, provide confirmation of this practice.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.

32-33절) 위의 유대인들의 요구대로 군병들이 십자가위의 죄인들의 죽음을 앞당기기 위해서 예수님 좌우편의 강도들의 다리를 꺾었다. 하지만 예수님의 다리를 꺾지 않았는데 이미 숨을 거두셨기 때문이다. 이는 하나님의 어린 양으로서 완전하고 흠없는 죽음을 의미한다. 
-  It is almost as though John wanted his readers to know that this Lamb of God died complete and unblemished because the broken legs might not have provided the church with such a wonderful picture of the perfect lamb (cf. 1 Pet 1:19; cf. also the inauguration of Passover and the unblemished lamb in Exod 12:5).155 This righteous Jesus, John would later proclaim, died as the atoning sacrifice for the whole world (cf. 1 John 2:2). Although Passover and Yom Kippur (the Day of Atonement) are different events in the Jewish calendar, in Johannine theology they have been merged in the death picture of Jesus Christ.
155 Bultmann viewed the nature of the story as a theological construction (John, 676, 651, 664)
.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 274.

34-35절) 한 군병이 창으로 예수님의 옆구리를 찔렀고 피와 물이 나왔다. 이는 이후의 그분의 옆구리의 창자국으로 남았고 완벽한 죽음을 의미한다. 또 한 증인이 이 이야기가 참임을 증거하는데 그 이유는 믿게 하기 위해서이다. 이를 본 자가 누구인가? 명확하지 않지만 예수의 사랑하시는 자, 요한이었을 것이다. 

36-37절) 뼈가 하나도 꺽이우지 아니할 것에 대한 성경의 예언이 성취됨
-  Not one of his bones will be broken. After vv. 24, 28 (see notes), this is now the third scriptural proof cited by John to indicate that Jesus’ death fulfills Scripture (Ps. 34:20; also Ex. 12:46, reiterated in Num. 9:12). Jesus escaped the breaking of his legs, and the spear piercing his body likewise failed to break any bones.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.






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