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■ 요한복음 19장
1. 이에 빌라도가 예수를 데려다가 채찍질하더라
Then Pilate therefore took Jesus , and scourged him.
2. 군병들이 가시로 면류관을 엮어 그의 머리에 씌우고 자색 옷을 입히고
And the soldiers platted a crown of thorns , and put it on his head , and they put on him a purple robe ,
3. 앞에 와서 가로되 유대인의 왕이여 평안할지어다 하며 손바닥으로 때리더라
And said , Hail , King of the Jews ! and they smote him with their hands .
4. 빌라도가 다시 밖에 나가 말하되 보라 이 사람을 데리고 너희에게 나오나니 이는 내가 그에게서 아무 죄도 찾지 못한 것을 너희로 알게 하려 함이로다 하더라
Pilate therefore went forth again , and saith unto them , Behold , I bring him forth to you , that ye may know that I find no fault in him .
5. 이에 예수께서 가시 면류관을 쓰고 자색 옷을 입고 나오시니 빌라도가 저희에게 말하되 보라 이 사람이로다 하매
Then came Jesus forth , wearing the crown of thorns , and the purple robe . And Pilate saith unto them , Behold the man !
6. 대제사장들과 하속들이 예수를 보고 소리질러 가로되 십자가에 못 박게 하소서 십자가에 못 박게 하소서 하는지라 빌라도가 가로되 너희가 친히 데려다가 십자가에 못 박으라 나는 그에게서 죄를 찾지 못하노라
When the chief priests therefore and officers saw him , they cried out , saying , Crucify him, crucify him. Pilate saith unto them , Take ye him , and crucify him: for I find no fault in him .
7. 유대인들이 대답하되 우리에게 법이 있으니 그 법대로 하면 저가 당연히 죽을 것은 저가 자기를 하나님 아들이라 함이니이다
The Jews answered him , We have a law , and by our law he ought to die , because he made himself the Son of God .
8. 빌라도가 이 말을 듣고 더욱 두려워하여
When Pilate therefore heard that saying , he was the more afraid ;
9. 다시 관정에 들어가서 예수께 말하되 너는 어디로서냐 하되 예수께서 대답하여 주지 아니하시는지라
And went again into the judgment hall , and saith unto Jesus , Whence art thou ? But Jesus gave him no answer .
10. 빌라도가 가로되 내게 말하지 아니하느냐 내가 너를 놓을 권세도 있고 십자가에 못 박을 권세도 있는 줄 알지 못하느냐
Then saith Pilate unto him , Speakest thou not unto me ? knowest thou not that I have power to crucify thee , and have power to release thee ?
11. 예수께서 대답하시되 위에서 주지 아니하셨더면 나를 해할 권세가 없었으리니 그러므로 나를 네게 넘겨준 자의 죄는 더 크니라 하시니
Jesus answered , Thou couldest have no power at all against me , except it were given thee from above : therefore he that delivered me unto thee hath the greater sin .
12. 이러하므로 빌라도가 예수를 놓으려고 힘썼으나 유대인들이 소리질러 가로되 이 사람을 놓으면 가이사의 충신이 아니니이다 무릇 자기를 왕이라 하는 자는 가이사를 반역하는 것이니이다
And from thenceforth Pilate sought to release him : but the Jews cried out , saying , If thou let this man go , thou art not Cæsar’s friend : whosoever maketh himself a king speaketh against Cæsar .
13. 빌라도가 이 말을 듣고 예수를 끌고 나와서 박석(히브리 말로 가바다)이란 곳에서 재판석에 앉았더라
When Pilate therefore heard that saying , he brought Jesus forth , and sat down in the judgment seat in a place that is called the Pavement , but in the Hebrew , Gabbatha .
14. 이 날은 유월절의 예비일이요 때는 제육시라 빌라도가 유대인들에게 이르되 보라 너희 왕이로다
And it was the preparation of the passover , and about the sixth hour : and he saith unto the Jews , Behold your King !
15. 저희가 소리지르되 없이 하소서 없이 하소서 저를 십자가에 못 박게 하소서 빌라도가 가로되 내가 너희 왕을 십자가에 못 박으랴 대제사장들이 대답하되 가이사 외에는 우리에게 왕이 없나이다 하니
But they cried out , Away with him, away with him, crucify him . Pilate saith unto them , Shall I crucify your King ? The chief priests answered , We have no king but Cæsar .
16. 이에 예수를 십자가에 못 박히게 저희에게 넘겨주니라
Then delivered he him therefore unto them to be crucified . And they took Jesus , and led him away .
17. 저희가 예수를 맡으매 예수께서 자기의 십자가를 지시고 해골(히브리 말로 골고다)이라 하는 곳에 나오시니
And he bearing his cross went forth into a place called the place of a skull , which is called in the Hebrew Golgotha :
18. 저희가 거기서 예수를 십자가에 못 박을새 다른 두 사람도 그와 함께 좌우편에 못 박으니 예수는 가운데 있더라
Where they crucified him , and two other with him , on either side one , and Jesus in the midst .
19. 빌라도가 패를 써서 십자가 위에 붙이니 나사렛 예수 유대인의 왕이라 기록되었더라
And Pilate wrote a title , and put it on the cross . And the writing was , JESUS OF NAZARETH THE KING OF THE JEWS .
20. 예수의 못 박히신 곳이 성에서 가까운 고로 많은 유대인이 이 패를 읽는데 히브리와 로마와 헬라 말로 기록되었더라
This title then read many of the Jews : for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew , and Greek , and Latin .
21. 유대인의 대제사장들이 빌라도에게 이르되 유대인의 왕이라 말고 자칭 유대인의 왕이라 쓰라 하니
Then said the chief priests of the Jews to Pilate , Write not , The King of the Jews ; but that he said , I am King of the Jews .
22. 빌라도가 대답하되 나의 쓸 것을 썼다 하니라
Pilate answered , What I have written I have written .
23. 군병들이 예수를 십자가에 못 박고 그의 옷을 취하여 네 깃에 나눠 각각 한 깃씩 얻고 속옷도 취하니 이 속옷은 호지 아니하고 위에서부터 통으로 짠 것이라
Then the soldiers , when they had crucified Jesus , took his garments , and made four parts , to every soldier a part ; and also his coat : now the coat was without seam , woven from the top throughout .
24. 군병들이 서로 말하되 이것을 찢지 말고 누가 얻나 제비 뽑자 하니 이는 성경에 저희가 내 옷을 나누고 내 옷을 제비 뽑나이다 한 것을 응하게 하려 함이러라 군병들은 이런 일을 하고
They said therefore among themselves , Let us not rend it , but cast lots for it , whose it shall be : that the scripture might be fulfilled , which saith , They parted my raiment among them , and for my vesture they did cast lots . These things therefore the soldiers did .
25. 예수의 십자가 곁에는 그 모친과 이모와 글로바의 아내 마리아와 막달라 마리아가 섰는지라
Now there stood by the cross of Jesus his mother , and his mother’s sister , Mary the wife of Cleophas , and Mary Magdalene .
26. 예수께서 그 모친과 사랑하시는 제자가 곁에 섰는 것을 보시고 그 모친께 말씀하시되 여자여 보소서 아들이니이다 하시고
When Jesus therefore saw his mother , and the disciple standing by , whom he loved , he saith unto his mother , Woman , behold thy son !
27. 또 그 제자에게 이르시되 보라 네 어머니라 하신대 그 때부터 그 제자가 자기 집에 모시니라
Then saith he to the disciple , Behold thy mother ! And from that hour that disciple took her unto his own home.
28. 이 후에 예수께서 모든 일이 이미 이룬 줄 아시고 성경으로 응하게 하려 하사 가라사대 내가 목마르다 하시니
After this , Jesus knowing that all things were now accomplished , that the scripture might be fulfilled , saith , I thirst .
29. 거기 신 포도주가 가득히 담긴 그릇이 있는지라 사람들이 신 포도주를 머금은 해융을 우슬초에 매어 예수의 입에 대니
Now there was set a vessel full of vinegar : and they filled a spunge with vinegar , and put it upon hyssop , and put it to his mouth .
30. 예수께서 신 포도주를 받으신 후 가라사대 다 이루었다 하시고 머리를 숙이시고 영혼이 돌아가시니라
When Jesus therefore had received the vinegar , he said , It is finished : and he bowed his head , and gave up the ghost .
31. 이 날은 예비일이라 유대인들은 그 안식일이 큰 날이므로 그 안식일에 시체들을 십자가에 두지 아니하려 하여 빌라도에게 그들의 다리를 꺾어 시체를 치워 달라 하니
The Jews therefore , because it was the preparation , that the bodies should not remain upon the cross on the sabbath day , (for that sabbath day was an high day ,) besought Pilate that their legs might be broken , and that they might be taken away .
32. 군병들이 가서 예수와 함께 못 박힌 첫째 사람과 또 다른 사람의 다리를 꺾고
Then came the soldiers , and brake the legs of the first , and of the other which was crucified with him .
33. 예수께 이르러는 이미 죽은 것을 보고 다리를 꺾지 아니하고
But when they came to Jesus , and saw that he was dead already , they brake not his legs :
34. 그 중 한 군병이 창으로 옆구리를 찌르니 곧 피와 물이 나오더라
But one of the soldiers with a spear pierced his side , and forthwith came there out blood and water .
35. 이를 본 자가 증거하였으니 그 증거가 참이라 저가 자기의 말하는 것이 참인 줄 알고 너희로 믿게 하려 함이니라
And he that saw it bare record , and his record is true : and he knoweth that he saith true , that ye might believe .
36. 이 일이 이룬 것은 그 뼈가 하나도 꺾이우지 아니하리라 한 성경을 응하게 하려 함이라
For these things were done , that the scripture should be fulfilled , A bone of him shall not be broken .
37. 또 다른 성경에 저희가 그 찌른 자를 보리라 하였느니라
And again another scripture saith , They shall look on him whom they pierced .
38. 아리마대 사람 요셉이 예수의 제자나 유대인을 두려워하여 은휘하더니 이 일 후에 빌라도더러 예수의 시체를 가져가기를 구하매 빌라도가 허락하는지라 이에 가서 예수의 시체를 가져가니라
And after this Joseph of Arimathaea , being a disciple of Jesus , but secretly for fear of the Jews , besought Pilate that he might take away the body of Jesus : and Pilate gave him leave . He came therefore , and took the body of Jesus .
39. 일찍 예수께 밤에 나아왔던 니고데모도 몰약과 침향 섞은 것을 백 근쯤 가지고 온지라
And there came also Nicodemus , which at the first came to Jesus by night , and brought a mixture of myrrh and aloes , about an hundred pound weight.
40. 이에 예수의 시체를 가져다가 유대인의 장례 법대로 그 향품과 함께 세마포로 쌌더라
Then took they the body of Jesus , and wound it in linen clothes with the spices , as the manner of the Jews is to bury .
41. 예수의 십자가에 못 박히신 곳에 동산이 있고 동산 안에 아직 사람을 장사한 일이 없는 새 무덤이 있는지라
Now in the place where he was crucified there was a garden ; and in the garden a new sepulchre , wherein was never man yet laid .
42. 이 날은 유대인의 예비일이요 또 무덤이 가까운 고로 예수를 거기 두니라
There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand .
■ 주석 보기
【요19:1 JFB】요19:1-16. Jesus before Pilate—Scourged—Treated with Other Severities and Insults—Delivered Up, and Led Away to Be Crucified.
1-3. Pilate took Jesus and scourged him—in hope of appeasing them. (See 막15:15). "And the soldiers led Him away into the palace, and they call the whole band" (막15:16)—the body of the military cohort stationed there—to take part in the mock coronation now to be enacted.
【요19:1 CWC】1. A way to study this lesson is to compare the text with the corresponding places in the synoptics and observe what is original to John. Any "Harmony" of the Gospels would furnish valuable aid. For example, it is John who named "the brook Cedron" or "Kidron," and identifies the "garden" (18:1). The others speak of "a place called Gethsemane," etc., but nothing more. He alone tells us that Judas "knew the place," and why (2), 18:4-8 is new, and one sees its fullness as the design of that Gospel is to emphasize the power and Godhead of Christ. Here we learn the name of the high priests' servant Malchus (10). Again from 13 to 17 is original, and from 17 to 23, also verses 29, 32 and 34-38. These give details of Peter's denial of His Master, and Jesus hearing before the Sanhedrin and before Pilate.
2. John gives no record of the agony in Gethsemane, which otherwise would have appeared between verses 1 and 2 of chapter 18. Verse 2 affords one of the many illustrations in this chapter of the voluntariness of Christ's death He did not hide Himself, but went where He could easily be found. Verse 4 is to the same purport. With verse 6 compare 시28:3. Let not verse 8 be passed without noting the illustration of Christ's constant watchcare and protecting power over all His believing people. Verse 9 shows that one way He keeps His people faithful is by keeping them from being tempted above what they are able to bear. The circumstance in verse 13 is mentioned only by John, and is explained by some in saying that Annas, having served his time as high priest, was living in the same place with his son-in-law. Certainly their relations were intimate judging by 눅3:2. There was disorder in the office of the high priest at this period, which must be kept in mind in considering the difficulties of this chapter, verse 24 for example. Then too, for wise reasons, the Holy Spirit may have led one writer to dwell more on one set of facts than another. If each had told the story in the same words, the whole would have been less satisfactory.
3. The larger part of chapter 19 is new with John. The events are the crowning with thorns (1-3); the appearance before the multitude (4-13); the final rejection (14, 15); the crucifixion (16-37); the entombment (38-42).
The outstanding figure from the point of view of human iniquity is Pilate, the double-minded, cruel deceitful Pilate. Note the scourging of Jesus, verse 1, and remember that "by His stripes we are healed" (사53:5). 마27:29 tells us that this took place in the "Common hall," the soldier's guard room, the character of which may be imagined by what we know of similar places in modern days. The Roman legionaries were expert in torturing prisoners. Verse 7 refers to 레24:16. Verse 14 means that it was the day before the great Sabbath of the Passover Week (막15:42). There is a difficulty in that John speaks of the 6th hour and Mark the 3d, a common solution being that the latter reckoned by Jewish and the former Roman time. Note how the close of verse 15 stamps the Jews at this time as an apostate nation. With the word "delivered" (16), compare 롬4:25; 8:30, and with "led," 사53:7; 행8:32. With "went forth" (17). Compare 레16:27; 히13:12.
At verse 24, Bishop Ryle calls attention to the importance of interpreting prophecy literally, of which importance there are several illustrations in the chapter, for example 36, 37. At verses 28-30 observe another proof of the voluntary character of Christ's death, as the final separation between body and soul could not take place until He willed it. The author just quoted, thinks the "Blood and water" (34), was a symbolic fulfillment of 슥13:1, which the student will look up. Verse 38 was predicted in 사53:9, which should be translated, "His grave was appointed with the wicked; but with the rich man was His tomb."
【요19:1 MHCC】Little did Pilate think with what holy regard these sufferings of Christ would, in after-ages, be thought upon and spoken of by the best and greatest of men. Our Lord Jesus came forth, willing to be exposed to their scorn. It is good for every one with faith, to behold Christ Jesus in his sufferings. Behold him, and love him; be still looking unto Jesus. Did their hatred sharpen their endeavours against him? and shall not our love for him quicken our endeavours for him and his kingdom? Pilate seems to have thought that Jesus might be some person above the common order. Even natural conscience makes men afraid of being found fighting against God. As our Lord suffered for the sins both of Jews and Gentiles, it was a special part of the counsel of Divine Wisdom, that the Jews should first purpose his death, and the Gentiles carry that purpose into effect. Had not Christ been thus rejected of men, we had been for ever rejected of God. Now was the Son of man delivered into the hands of wicked and unreasonable men. He was led forth for us, that we might escape. He was nailed to the cross, as a Sacrifice bound to the altar. The Scripture was fulfilled; he did not die at the altar among the sacrifices, but among criminals sacrificed to public justice. And now let us pause, and with faith look upon Jesus. Was ever sorrow like unto his sorrow? See him bleeding, see him dying, see him and love him! love him, and live to him!
【요19:2 JFB】2. the soldiers platted a crown of thorns, and put it on his head—in mockery of a regal crown.
and they put on him a purple robe—in mockery of the imperial purple; first "stripping him" (마27:28) of His own outer garment. The robe may have been the "gorgeous" one in which Herod arrayed and sent Him back to Pilate (Lu 23:11). "And they put a reed into His right hand" (마27:29)—in mockery of the regal scepter. "And they bowed the knee before Him" (마27:29).
【요19:3 JFB】3. And said, Hail, King of the Jews!—doing Him derisive homage, in the form used on approaching the emperors. "And they spit upon Him, and took the reed and smote Him on the head" (마27:30). The best comment on these affecting details is to cover the face.
【요19:4 JFB】4, 5. Pilate … went forth again, and saith … Behold, I bring him forth to you—am bringing, that is, going to bring him forth to you.
that ye may know I find no fault in him—and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.
【요19:5 JFB】5. Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!—There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamor an innocent man, but a feeling of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to move their pity. But, be his meaning what it may, those three words have been eagerly appropriated by all Christendom, and enshrined for ever in its heart as a sublime expression of its calm, rapt admiration of its suffering Lord.
【요19:6 JFB】6, 7. When the chief priests … saw him, they cried out—their fiendish rage kindling afresh at the sight of Him.
Crucify him, crucify him—(See 막15:14).
Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him—as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!
【요19:7 JFB】7. The Jews answered him, We have a law, and by oar law he ought to die, because he made himself the Son of God—Their criminal charges having come to nothing, they give up that point, and as Pilate was throwing the whole responsibility upon them, they retreat into their own Jewish law, by which, as claiming equality with God (see 요5:18 and 요8:59), He ought to die; insinuating that it was Pilate's duty, even as civil governor, to protect their law from such insult.
【요19:8 JFB】8-11. When Pilate … heard this saying, he was the more afraid—the name "Son of God," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife (마27:19), all working together in the breast of the wretched man.
【요19:9 JFB】9. and went again into the judgment hall, and saith to Jesus, Whence art thou?—beyond all doubt a question relating not to His mission but to His personal origin.
Jesus gave him no answer—He had said enough; the time for answering such a question was past; the weak and wavering governor is already on the point of giving way.
【요19:10 JFB】10. Then saith Pilate unto him, Speakest thou not to me?—The "me" is the emphatic word in the question. He falls back upon the pride of office, which doubtless tended to blunt the workings of his conscience.
knowest thou not that I have power to crucify thee, and have power to release thee?—said to work upon Him at once by fear and by hope.
【요19:11 JFB】11. Thou couldest—rather, "shouldst."
have no power at all against me—neither to crucify nor to release, nor to do anything whatever against Me [Bengel].
except it were—"unless it had been."
given thee from above—that is, "Thou thinkest too much of thy power, Pilate: against Me that power is none, save what is meted out to thee by special divine appointment, for a special end."
therefore he that delivered me unto thee—Caiaphas, too wit—but he only as representing the Jewish authorities as a body.
hath the greater sin—as having better opportunities and more knowledge of such matters.
【요19:12 JFB】12-16. And from thenceforth—particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.
Pilate sought to release him—that is, to gain their consent to it, for he could have done it at once on his authority.
but the Jews cried—seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.—"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See 요19:15).
When Pilate … heard that, … he brought Jesus forth, and sat down in—"upon"
the judgment seat—that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.
in a place called the Pavement—a tesselated pavement, much used by the Romans.
in the Hebrew, Gabbatha—from its being raised.
【요19:14 JFB】14. It was the preparation—that is, the day before the Jewish sabbath.
and about the sixth hour—The true reading here is probably, "the third hour"—or nine A.M.—which agrees best with the whole series of events, as well as with the other Evangelists.
he saith to the Jews, Behold your King!—Having now made up his mind to yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatch Him.
【요19:15 JFB】15. crucify your King? … We have no king but Cæsar—"Some of those who thus cried died miserably in rebellion against Cæsar forty years afterwards. But it suited their present purpose" [Alford].
【요19:16 JFB】16. Then delivered he him therefore unto them to be crucified, &c.—(See 막15:15).
【요19:17 JFB】요19:17-30. Crucifixion and Death of the Lord Jesus.
17. And he bearing his cross—(See on Lu 23:26).
went forth—Compare 히13:11-13, "without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh, 막15:23], and when He had tasted thereof, He would not drink" (마27:34). This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.
Keble.
But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.
Keble.
【요19:18 JFB】18. they crucified him, and two others with him—"malefactors" (Lu 23:33), "thieves" (rather "robbers," 마27:38; 막15:27).
on either side one and Jesus in the midst—a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (사53:12), And he was numbered with the transgressors"—(막15:28)—though the prediction reaches deeper. "Then said Jesus"—["probably while being nailed to the Cross,"] [Olshausen], "Father, forgive them, for they know not what they do" (Lu 23:34)—and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (사53:12), though this also reaches deeper. (See 행3:17; 13:27; and compare 딤전1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts—thus furnishing the right interpretation and the perfect Model of them. (See on 마5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (행7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!
【요19:19 JFB】19-22. Pilate wrote a title, and put it on the cross … Jesus of Nazareth, the King of the Jews … and it was written in Hebrew—or Syro-Chaldaic, the language of the country.
and Greek—the current language.
and Latin—the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!
【요19:19 MHCC】Here are some remarkable circumstances of Jesus' death, more fully related than before. Pilate would not gratify the chief priests by allowing the writing to be altered; which was doubtless owing to a secret power of God upon his heart, that this statement of our Lord's character and authority might continue. Many things done by the Roman soldiers were fulfilments of the prophecies of the Old Testament. All things therein written shall be fulfilled. Christ tenderly provided for his mother at his death. Sometimes, when God removes one comfort from us, he raises up another for us, where we looked not for it. Christ's example teaches all men to honour their parents in life and death; to provide for their wants, and to promote their comfort by every means in their power. Especially observe the dying word wherewith Jesus breathed out his soul. It is finished; that is, the counsels of the Father concerning his sufferings were now fulfilled. It is finished; all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished. It is finished; the ceremonial law is abolished; the substance is now come, and all the shadows are done away. It is finished; an end is made of transgression by bringing in an everlasting righteousness. His sufferings were now finished, both those of his soul, and those of his body. It is finished; the work of man's redemption and salvation is now completed. His life was not taken from him by force, but freely given up.
【요19:23 JFB】23, 24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier—the four who nailed Him to the cross, and whose perquisite they were.
a part, and also his coat—the Roman tunic, or close-fitting vest.
without seam, woven from the top throughout—"perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him, Lu 8:3" [Webster and Wilkinson].
【요19:24 JFB】24. Let us not rend it, but cast lots … whose it shall be, that the scripture might be fulfilled which saith, They parted my raiment among them; and for my vesture they did cast lots—(시22:18). That a prediction so exceedingly specific—distinguishing one piece of dress from others, and announcing that while those should be parted amongst several, that should be given by lot to one person—that such a prediction should not only be fulfilled to the letter, but by a party of heathen military, without interference from either the friends of the enemies of the Crucified One, is surely worthy to be ranked among the wonders of this all-wonderful scene. Now come the mockeries, and from four different quarters:—(1) "And they that passed by reviled Him, wagging their heads" in ridicule (시22:7; 109:25; compare 렘18:16; 애2:15). "Ah!"—"Ha," an exclamation here of derision. "Thou that destroyest the temple, and buildest it in three days, save Thyself and come down from the cross" (마27:39, 40; 막15:29, 30). "It is evident that our Lord's saying, or rather this perversion of it (for He claimed not to destroy, but to rebuild the temple destroyed by them) had greatly exasperated the feeling which the priests and Pharisees had contrived to excite against Him. It is referred to as the principal fact brought out in evidence against Him on the trial (compare 행6:13, 14), as an offense for which He deserved to suffer. And it is very remarkable that now while it was receiving its real fulfilment, it should be made more public and more impressive by the insulting proclamation of His enemies. Hence the importance attached to it after the resurrection, 요2:22" [Webster and Wilkinson]. (2) "Likewise also the chief priests, mocking Him, with the scribes and elders, said, He saved others, Himself He cannot save" (마27:41, 42). There was a deep truth in this, as in other taunts; for both He could not do, having "come to give His life a ransom for many" (마20:28; 막10:45). No doubt this added an unknown sting to the reproach. "If He be the king of Israel, let Him now come down from the cross, and we will believe Him" (마27:42). No, they would not; for those who resisted the evidence from the resurrection of Lazarus, and from His own resurrection, were beyond the reach of any amount of merely external evidence. "He trusted in God that He would deliver him; let Him deliver Him now if He will have Him [or 'delight in Him,' compare 시18:19; 신21:14]; for He said, I am the Son of God" (마27:41-43). We thank you, O ye chief priests, scribes, and elders, for this triple testimony, unconsciously borne by you, to our Christ: first to His habitual trust in God, as a feature in His character so marked and palpable that even ye found upon it your impotent taunt; next, to His identity with the Sufferer of the twenty-second Psalm, whose very words (시22:8) ye unwittingly appropriate, thus serving yourselves heirs to the dark office and impotent malignity of Messiah's enemies; and again, to the true sense of that august title which He took to Himself, "The Son of God," which He rightly interpreted at the very first (see 요5:18) as a claim to that oneness of nature with Him, and dearness to Him, which a son has to his father. (3) "And the soldiers also mocked Him, coming to Him and offering Him vinegar, and saying, If thou be the king of the Jews, save Thyself" (Lu 23:36, 37). They insultingly offer to share with Him their own vinegar, or sour wine, the usual drink of Roman soldiers, it being about the time of their midday meal. In the taunt of the soldiers we have one of those undesigned coincidences which so strikingly verify these historical records. While the ecclesiastics deride Him for calling Himself, "the Christ, the King of Israel, the Chosen, the Son of God," the soldiers, to whom all such phraseology was mere Jewish jargon, make sport of Him as a pretender to royalty ("KING of the Jews"), an office and dignity which it belonged to them to comprehend. "The thieves also, which were crucified with Him, cast the same in His teeth" (마27:44; 막15:32). Not both of them, however, as some commentators unnaturally think we must understand these words; as if some sudden change came over the penitent one, which turned him from an unfeeling railer into a trembling petitioner. The plural "thieves" need not denote more than the quarter or class whence came this last and cruelest taunt—that is, "Not only did scoffs proceed from the passers-by, the ecclesiastics, the soldiery, but even from His fellow-sufferers," a mode of speaking which no one would think necessarily meant both of them. Compare 마2:20, "They are dead which sought the child's life," meaning Herod; and 막9:1, "There be some standing here," where it is next to certain that only John, the youngest and last survivor of the apostles, is meant. And is it conceivable that this penitent thief should have first himself reviled the Saviour, and then, on his views of Christ suddenly changing, he should have turned upon his fellow sufferer and fellow reviler, and rebuked him not only with dignified sharpness, but in the language of astonishment that he should be capable of such conduct? Besides, there is a deep calmness in all that he utters, extremely unlike what we should expect from one who was the subject of a mental revolution so sudden and total. On the scene itself, see on Lu 23:29-43.
【요19:25 JFB】25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas—This should be read, as in the Margin, "Clopas," the same as "Alpheus" (마10:3). The "Cleopas" of Lu 24:18 was a different person.
【요19:26 JFB】26, 27. When Jesus … saw his mother, and the disciple whom he loved, standing by, he saith to his mother, Woman, Behold Thy Son! Then saith he to the disciple, Behold Thy Mother!—What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words!
from that hour … took her to his own home—or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present (막15:40). See on 마13:55. Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour" (마27:45). No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare 출10:21, 23). Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, Eli, Eli, Lama Sabachthani … My God, My God, why hast Thou forsaken Me?" (마27:46). As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (시22:1) full of the last "sufferings of Christ and the following glories" (벧전1:11). "Father," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge—innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too—the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin" (벧전2:22). But that is not the point now. In Him there was no cause at all (요14:30) and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias" (마27:47).
【요19:28 JFB】28-30. After this, Jesus knowing that all things were now accomplished—that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned (시22:15).
that the scripture—(시69:21).
might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar—on the offer of the soldiers' vinegar, see on 요19:24.
and they—"one of them," (마27:48).
【요19:29 JFB】29. filled a sponge with vinegar, and put it upon—a stalk of
hyssop, and put it to his mouth—Though a stalk of this plant does not exceed eighteen inches in length, it would suffice, as the feet of crucified persons were not raised high. "The rest said, Let be"—[that is, as would seem, 'Stop that officious service'] "let us see whether Elias will come to save Him" (마27:49). This was the last cruelty He was to suffer, but it was one of the most unfeeling. "And when Jesus had cried with a loud voice" (Lu 23:46). This "loud voice," noticed by three of the Evangelists, does not imply, as some able interpreters contend, that our Lord's strength was so far from being exhausted that He needed not to die then, and surrendered up His life sooner than Nature required, merely because it was the appointed time. It was indeed the appointed time, but time that He should be "crucified through weakness" (고전13:4), and Nature was now reaching its utmost exhaustion. But just as even His own dying saints, particularly the martyrs of Jesus, have sometimes had such gleams of coming glory immediately before breathing their last, as to impart to them a strength to utter their feelings which has amazed the by-standers, so this mighty voice of the expiring Redeemer was nothing else but the exultant spirit of the Dying Victor, receiving the fruit of His travail just about to be embraced, and nerving the organs of utterance to an ecstatic expression of its sublime feelings (not so much in the immediately following words of tranquil surrender, in Luke, as in the final shout, recorded only by John): "Father, into Thy hands I COMMEND My spirit!" (Lu 23:46). Yes, the darkness is past, and the true light now shineth. His soul has emerged from its mysterious horrors; "My God" is heard no more, but in unclouded light He yields sublime into His Father's hands the infinitely precious spirit—using here also the words of those matchless Psalms (시31:5) which were ever on His lips. "As the Father receives the spirit of Jesus, so Jesus receives those of the faithful" (행7:59) [Bengel]. And now comes the expiring mighty shout.
【요19:30 JFB】30. It is finished! and he bowed his head and gave up the ghost—What is finished? The Law is fulfilled as never before, nor since, in His "obedience unto death, even the death of the cross"; Messianic prophecy is accomplished; Redemption is completed; "He hath finished the transgression, and made reconciliation for iniquity, and brought in everlasting righteousness, and sealed up the vision and prophecy, and anointed a holy of holies"; He has inaugurated the kingdom of God and given birth to a new world.
【요19:31 JFB】요19:31-42. Burial of Christ.
31-37. the preparation—sabbath eve.
that the bodies should not remain—over night, against the Mosaic law (신21:22, 23).
on the sabbath day, for that sabbath day was an high day—or "great" day—the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.
besought Pilate that their legs might be broken—to hasten their death, which was done in such cases with clubs.
【요19:31 MHCC】A trial was made whether Jesus was dead. He died in less time than persons crucified commonly did. It showed that he had laid down his life of himself. The spear broke up the very fountains of life; no human body could survive such a wound. But its being so solemnly attested, shows there was something peculiar in it. The blood and water that flowed out, signified those two great benefits which all believers partake of through Christ, justification and sanctification; blood for atonement, water for purification. They both flow from the pierced side of our Redeemer. To Christ crucified we owe merit for our justification, and Spirit and grace for our sanctification. Let this silence the fears of weak Christians, and encourage their hopes; there came both water and blood out of Jesus' pierced side, both to justify and sanctify them. The Scripture was fulfilled, in Pilate's not allowing his legs to be broken, 시34:20. There was a type of this in the paschal lamb, 출12:46. May we ever look to Him, whom, by our sins, we have ignorantly and heedlessly pierced, nay, sometimes against convictions and mercies; and who shed from his wounded side both water and blood, that we might be justified and sanctified in his name.
【요19:33 JFB】33. But when they came to Jesus, and saw that he was dead already—there being in His case elements of suffering, unknown to the malefactors, which might naturally hasten His death, lingering though it always was in such cases, not to speak of His previous sufferings.
they brake not his legs—a fact of vast importance, as showing that the reality of His death was visible to those whose business it was to see to it. The other divine purpose served by it will appear presently.
【요19:34 JFB】34. But one of the soldiers—to make assurance of the fact doubly sure.
with a spear pierced his side—making a wound deep and wide, as indeed is plain from 요20:27, 29. Had life still remained, it must have fled now.
and forthwith came thereout blood and water—"It is now well known that the effect of long-continued and intense agony is frequently to produce a secretion of a colorless lymph within the pericardium (the membrane enveloping the heart), amounting in many cases to a very considerable quantity" [Webster and Wilkinson].
【요19:35 JFB】35. And he that saw it bare record—hath borne witness.
and his witness is true, and he knoweth that he saith true, that ye might believe—This solemn way of referring to his own testimony in this matter has no reference to what he says in his Epistle about Christ's "coming by water and blood" (see on 요일5:6), but is intended to call attention both to the fulfilment of Scripture in these particulars, and to the undeniable evidence he was thus furnishing of the reality of Christ's death, and consequently of His resurrection; perhaps also to meet the growing tendency, in the Asiatic churches, to deny the reality of our Lord's body, or that "Jesus Christ is come in the flesh" (요일4:1-3).
【요19:36 JFB】36. that the scripture should be fulfilled, A bone of him shall not be broken—The reference is to the paschal lamb, as to which this ordinance was stringent (출12:46; 민9:12. Compare 고전5:7). But though we are to see here the fulfilment of a very definite typical ordinance, we shall, on searching deeper, see in it a remarkable divine interposition to protect the sacred body of Christ from the last indignity after He had finished the work given Him to do. Every imaginable indignity had been permitted before that, up to the moment of His death. But no sooner is that over than an Unseen hand is found to have provided against the clubs of the rude soldiers coming in contact with that temple of the Godhead. Very different from such violence was that spear-thrust, for which not only doubting Thomas would thank the soldier, but intelligent believers in every age, to whom the certainty of their Lord's death and resurrection is the life of their whole Christianity.
【요19:37 JFB】37. And again another scripture saith, They shall look on him whom they pierced—The quotation is from Z전12:10; not taken as usual from the Septuagint (the current Greek version), which here is all wrong, but direct from the Hebrew. And there is a remarkable nicety in the choice of the words employed both by the prophet and the Evangelist for "piercing." The word in Zechariah means to thrust through with spear, javelin, sword, or any such weapon. In that sense it is used in all the ten places, besides this, where it is found. How suitable this was to express the action of the Roman soldier, is manifest; and our Evangelist uses the exactly corresponding word, which the Septuagint certainly does not. Very different is the other word for "pierce" in 시22:16, "They pierced my hands and my feet." The word there used is one signifying to bore as with an awl or hammer. How striking are these small niceties!
【요19:38 JFB】38-40. Joseph of Arimathea—"a rich man" (마27:57), thus fulfilling 사53:9; "an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God" (막15:43), a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them" (Lu 23:50, 51—he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple," (마27:57).
being a disciple of Jesus, but secretly, for fear of the Jews—"He went in boldly unto Pilate" (막15:43)—literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead" (막15:44)—rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead" (막15:44)—Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion" (막15:45), that it was as Joseph had said, "he gave"—rather "made a gift of"—"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias—the officer in attendance—in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!
【요19:38 MHCC】Joseph of Arimathea was a disciple of Christ in secret. Disciples should openly own themselves; yet some, who in lesser trials have been fearful, in greater have been courageous. When God has work to do, he can find out such as are proper to do it. The embalming was done by Nicodemus, a secret friend to Christ, though not his constant follower. That grace which at first is like a bruised reed, may afterward resemble a strong cedar. Hereby these two rich men showed the value they had for Christ's person and doctrine, and that it was not lessened by the reproach of the cross. We must do our duty as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and his own time. The grave of Jesus was appointed with the wicked, as was the case of those who suffered as criminals; but he was with the rich in his death, as prophesied, 사53:9; these two circumstances it was very unlikely should ever be united in the same person. He was buried in a new sepulchre; therefore it could not be said that it was not he, but some other that rose. We also are here taught not to be particular as to the place of our burial. He was buried in the sepulchre next at hand. Here is the Sun of Righteousness set for a while, to rise again in greater glory, and then to set no more.
【요19:39 JFB】39. also Nicodemus, which at the first came to Jesus by night—"This remark corresponds to the secrecy of Joseph's discipleship, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change which had now taken place" [Webster and Wilkinson].
brought … myrrh and aloes, about an hundred pounds weight—an immense quantity, betokening the greatness of their love, but part of it probably intended as a layer for the spot on which the body was to lie. (See 대하16:14) [Meyer].
【요19:40 JFB】40. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury—the mixed and pulverized myrrh and aloes shaken into the folds, and the entire body, thus swathed, wrapt in an outer covering of "clean linen cloth" (마27:59). Had the Lord's own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could anyone have lain thus enveloped for the period during which He was in the grave, and life still remained? Impossible. When, therefore, He walked forth from the tomb, we can say with the most absolute certainty, "Now is Christ risen from the dead, and become the first-fruits of them that slept" (고전15:20). No wonder that the learned and the barbarians alike were prepared to die for the name of the Lord Jesus; for such evidence was to the unsophisticated resistless. (No mention is made of anointing in this operation. No doubt it was a hurried proceeding, for fear of interruption, and because it was close on the sabbath, the women seem to have set this as their proper task "as soon as the sabbath should be past" [막16:1]. But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany [막14:8], so this was probably all the anointing, in the strict sense of it, which He received.)
【요19:41 JFB】41, 42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre—The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock" (막15:46), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (요19:41), "wherein never man before was laid" (Lu 23:53): and Matthew (마27:60) says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"—doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat" (막11:2), so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS" (히7:26).
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.