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The Plot to Kill Lazarus
9 When the large crowd of the Jews learned that Jesus4 was there, they came, not only on account of him but also to see Lazarus, owhom he had raised from the dead. 10 pSo the chief priests made plans to put Lazarus to death as well, 11 because qon account of him many of the Jews were going away and believing in Jesus.
The Triumphal Entry
12 The next day rthe large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of spalm trees and went out to meet him, crying out, t“Hosanna! Blessed is uhe who comes in the name of the Lord, even vthe King of Israel!” 14 And Jesus found a young donkey and sat on it, just as it is written,
15 w“Fear not, daughter of Zion;
behold, your king is coming,
sitting on a donkey’s colt!”
16 xHis disciples did not understand these things at first, but ywhen Jesus was glorified, then zthey remembered that these things had been written about him and had been done to him. 17 aThe crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him bwas that they heard he had done this sign. 19 So the Pharisees said to one another, c“You see that you are gaining nothing. Look, dthe world has gone after him.”
9 When the large crowd of the Jews learned that Jesus4 was there, they came, not only on account of him but also to see Lazarus, owhom he had raised from the dead. 10 pSo the chief priests made plans to put Lazarus to death as well, 11 because qon account of him many of the Jews were going away and believing in Jesus.
The Triumphal Entry
12 The next day rthe large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of spalm trees and went out to meet him, crying out, t“Hosanna! Blessed is uhe who comes in the name of the Lord, even vthe King of Israel!” 14 And Jesus found a young donkey and sat on it, just as it is written,
15 w“Fear not, daughter of Zion;
behold, your king is coming,
sitting on a donkey’s colt!”
16 xHis disciples did not understand these things at first, but ywhen Jesus was glorified, then zthey remembered that these things had been written about him and had been done to him. 17 aThe crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him bwas that they heard he had done this sign. 19 So the Pharisees said to one another, c“You see that you are gaining nothing. Look, dthe world has gone after him.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 12:9–19.
9-11절) 마리아가 향유를 붓는 사건 이후 이제 에수님과 나사로가 공개석상에 등장한다. 이는 예수를 죽이려고 모의하는 이들 앞에 나선 것이다. 나사로는 예수님이 특별하신 분이심을 증거하는 살아있는 증거로 이제 나사로를 죽이려는 모의까지 하게 되는 것이다. 그런 반면에 많은 유대인들은 나사로로 인해서 자신이 믿던 곳을 떠나서 예수를 믿게 되었다.
- 무리를 떠나 베다니에서 기름부음을 받으시고 이제 예루살렘 입성을 향해 나오실때 이미 무리들중에는 주님께서 행하신 여러 이적, 특별히 다시 살아난 나사로로 인해서 많은 이들이 주님을 따랐고 이를 두려워하는 무리들은 나사로와 예수를 죽이려고 모의하기 시작한다.
본문의 예루살렘 입성 기사는 4복음서 모두에 기록되어 있다.
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Although the event is recorded in all four Gospels (Matt 21:1–11; Mark 11:1–11; Luke 19:29–44; as well as here in John), the focus of the stories is not the same in all of them.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 39.
12절) 그 이튿날, 고난 주간의 주일(종려 주일)
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The next day is probably Sunday of Passion Week, called “Palm Sunday” in Christian tradition
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2048.
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If the anointing took place on the evening after Sabbath concluded, this event could be understood to have occurred on Sunday
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 40.
13절) 종려나무 가지를 흔들며 “호산나 찬송하리로다 주의 이름으로 오시는 이 곧 이스라엘의 왕이시여”라고 외침, 이 외침은 구약의 슥 9:9을 연상케 한다. 무리들은 예수님을 왕으로 삼으려고 했다. 물론 그분은 만왕의 왕이시다. 하지만 무리들이 요구하는 형태의 왕은 아니다. 그분은 정치적인 왕이 아니라 십자가에 달려 죽은 왕이 되실 것이다. 이 호산나라는 외침은 “우리를 구원하소서”라는 의미로 시 118편을 떠오르게 한다.
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The crowd here obviously came out to meet a hero (12:13), “shouting” their hosannas and pronouncing a blessing on the “one who comes” in the name of the Lord—namely, “the King of Israel!”27 This statement is a composite acclamation drawn particularly from Ps 118:25–26 and Zech 9:9, where Zion/Jerusalem is called upon to rejoice at the coming of their king. The expression “he who comes” (hōerchomenos) is a familiar designation for the expectation of the coming Messiah and the initiation of the messianic age (cf. Ps 118:26 and John 1:9).28
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 42.
14-15절) 새끼 나귀를 타고 입성하시는 주님, 정복자로 건장한 말이나 낙타를 타신것이 아니라 나귀, 그것도 새끼를 타고 초라하게 입성하시는 모습은 그분의 겸손을 상징한다. 이 세상의 리더십과는 전혀 다른 형태의 리더십을 보여주고 계신 것이다.
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The crowd attached themselves to the idea of triumph in Zech 9:9.29 But when Jesus chose a young donkey for his entrance rather than a chariot and horses or a camel (the animals used by Roman and Eastern conquerors), he undoubtedly understood that there was another perspective in that text of Zechariah, a perspective that would not be warmly welcomed by the crowd. That perspective was humility.
29 See F. Bruce, “The Book of Zechariah and the Passion Narrative,” BJRL 43 (1961): 347. Cf. A. Hanson, The New Testament Interpretation of Scripture (London: S.P.C.K., 1980), 167–70.
29 See F. Bruce, “The Book of Zechariah and the Passion Narrative,” BJRL 43 (1961): 347. Cf. A. Hanson, The New Testament Interpretation of Scripture (London: S.P.C.K., 1980), 167–70.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 42.
지금 호산나를 외치는 무리들은 자신들의 외침이 어떤 의미인지 제대로 파악하지 못했다. 하지만 주님은 구약의 말씀대로 건축자의 버린 돌(시 118:22)로 오셔서 그 일을 성취하셨다.
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In the Feast of Tabernacles, for instance, the male participants (both men and boys) waved the lūlab when the Temple singers reached the crescendo of “Hosanna.”31 The use of the psalm in connection with Passover is also well identified in the tractate on Passover in the Mishnah.32 But what is most intriguing is the irony in the call of the crowd for salvation. It was in this entrance to Jerusalem that Jesus said that his hour had come (12:23). Indeed, it would be on the cross that Jesus would fulfill the confessional prediction of the Samaritans when they called him the “Savior of the World!” (4:42). But the crowd’s idea of salvation and their idea of a messianic savior was not what John knew this entrance was about. If they had only understood the messianic implications of an earlier verse in that psalm (Ps 118:22), maybe they would have come to realize that the rejected stone would “become the head of the corner” (cf. the use in Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:4, 7; cf. also Eph 2:20). But they did not.
31 The lûlāb is a festive bundle of green branches usually composed of palm, myrtle, and willow limbs.
32 See M. Pesah 5.7; 9.3; 10.7.
31 The lûlāb is a festive bundle of green branches usually composed of palm, myrtle, and willow limbs.
32 See M. Pesah 5.7; 9.3; 10.7.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 43.
16절) 메시야를 열광하는 무리들 속에서 제자들은 이 일의 의미를 깨닫지 못했다. 하지만 이후에 주님이 십자가에 달려 죽으시고 부활하신 이후에 나귀를 타고 입성하시는 분이 바로 예언된 메시야임을 깨닫게 된다. 우리들도 어떤 사건속에서 그 당시에는 그 의미를 깨닫지 못하다가 이후에 그 경험속에 어떤 의미가 있는지를 깨닫게 되는 경우가 있다.
17-18절) 이 많은 무리들 앞에서 나사로의 사건을 직접 목격한 이들이 이 이적이 얼마나 놀라운 일인지를 증거하자 무리가 예수를 열렬하게 맞이하고 있다. 결국 주님께서 나사로의 죽음이후에 의도적으로 이틀을 유하시고 나서 하나님 아버지의 영광을 타나내기 위함이라고 말씀하셨는데 이 말씀대로 나사로의 부활이 무리들앞에 하나님의 영광을 드러내고 있는 것이다. 이 표적 행하심을 듣고 무리들은 메시야에 대한 소망을 강하게 표현하고 있는 것이다.
19절) 이러한 주님의 입성의 모습에 바리새인들은 위협을 느끼면서 “온세상이 저를 좇는다”고 하면서 자신들의 노력이 쓸데 없다라고 고백한다.
본문의 세상의 의미는 그렇게 부정적이지 않다.
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The idea of world (kosmos) in John is not, as some Christians might have come to think, a negative term (cf. John 3:16–19). Neither is it basically a geographical or territorial designation, but rather a reference to the population of the world. Thus Jesus is the light of the people of the world (1:9; 8:12), and his coming into the world (1:10) was to take away the sin of the people of the world (1:29). But because of hard hearts and rejection, the coming of Jesus also meant the judgment of the world (9:39).
In the present text the reactive cry of the Pharisees was, of course, an exaggeration. Yet for those in the establishment, it probably seemed that their control was collapsing. But for John their statement must have seemed ironic. Jesus had not come to be a political leader, although his entrance into Jerusalem here marked a strategic step in becoming “the Savior of the World” (cf. 4:42).
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 46.
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