갈릴리 바다에서 아침 식사

By Joe David (machine translated into 한국어)

요한복음 21:1-14 우리는 예수님께서 십자가에 못 박히신 후 며칠 후에 제자 중 일곱 명이 예루살렘에서 북쪽에 있는 갈릴리 바다로 여행 한 이야기를 볼 수 있습니다. 베드로를 따라 그들은 모두 물고기를 잡으러 배에 올랐으나 밤새도록 아무것도 잡지 못합니다. 그들은 날이 새어갈 때에 바닷가에 서 계신 예수님을 알아보지 못합니다. 예수님은 그들에게 물고기를 잡았는지 묻습니다. 그들이 "아니오"라고 대답하자, 그는 그들에게 "그물을 배의 오른편에 던지라."라고 말씀하십니다. 그들이 그렇게 하여 잡힌 물고기가 많아 그물을 들 수 없었습니다. 그래서 그들은 물고기로 가득 찬 그물을 끌고 해안으로 향합니다.

처음에 제자들은 그들이 보고 있는 사람이 예수님을 알아보지 못했습니다. 그다음 (예수님이 사랑했던 제자)요한이 베드로에게 조용히 주님이시라 하니 (옷을) 벗고 있던 베드로는 겉옷을 두른 후에 바다로 뛰어 내립니다. 예수님은 숯불위의 생선과 떡을 그들에게 함께 먹기를 권유합니다.

이 이야기에는 흥미로운 세부 정보가 있습니다. 주님의 부활 이후에 일어난 일들에 대한 첫 번째 이야기는 예루살렘에서 또는 근처에서 일어났지만, 이것은 갈릴리에 일어났습니다. 우리가 알고 있는 다섯 명 중 적어도 네 명은 갈릴리 출신이며, 그곳에 집이 있고 어부의 핏줄입니다.그 다섯 명은 시몬 (또는 베드로), 야고보와 요한, 토마스, 나다나엘 형제, 그리고 이름을 모르는 두 사람이 일곱 명을 구성합니다. 우리는 이름을 모르는 그 두 사람은 호수 근처 지역 출신인 베드로의 형제 앤드류와 나다니엘의 친구인 필립이라고 생각하는 것이 맞겠습니다.

베드로와 요한은 무덤에서 본 천사가 예수님께서 갈릴리의 산에서 그들을 만날 것이라 말했으며, 아마도 이 일곱 사람은 갈릴리에서 왔기 때문에 다른 사람들보다 앞서 서둘러 갔을 겁니다.

그들의 이름을 보고 문자적인 의미가 무엇인지, 그리고 영적인 의미가 무엇인지 알아 봅시다.

-시몬은 그리스어로 바위를 뜻하는 '피터'로 예수님에 의해 이름이 바뀌었고, 그의 경우에는 예수님이 하나님에게서 왔다는 기독교의 가장 확고하고 중요한 진리인 바위(반석)을 의미합니다.

-요한은 사랑이나 인애를 의미합니다.

-요한의 형제 야고보는 인애의 행위를 의미합니다.

-나다니엘은 하나님의 선물을 의미하며 필립의 친구이기 때문에, 그가 표상하는 하나님의 선물은 이해성을 채우는 것들을 배우고자 하는 사랑이라고 생각합니다.

-그리스어로 도마는 쌍둥이를 의미하며 베드로의 이름을 따서 명명되었기 때문에 아마도 비슷한 표현을 가지고 있습니다. 베드로는 자신이 보았던 것과 주님이 그에게 말한 것이 있기 때문에 주님을 쉽게 믿습니다. 반면에 도마는 믿음이 있으며, 그만큼 강하게 믿지만, 주님을 본 이후 의심이 사라진 후에나 믿음을 갖게 되었습니다.

복음서의 '갈릴리 바다' 주변에서 일어난 이야기 중 가장 많이 언급한 마을은 벳새다, 가버나움, 가나, 나사렛입니다. 벳새다 자체는 '낚시 장소'를 의미합니다. 그 지역의 지도는 작은 규모이고 정확히 다 똑같지는 않지만, 호수에 닿기 직전에 호수의 북쪽 끝이나 요르단 강 상류에 있습니다. 가버나움과 막달라는 북서쪽 해안에 있으며 가나와 나사렛은 내륙이지만, 이 호수의 모퉁이에서 서쪽으로 4, 5마일밖에 떨어져 있지 않습니다. 제자들의 대부분이 이 지역에서 자라 났고, 낚시는 흔한 직업이었습니다.

갈릴리라는 이름은 "회로"를 의미합니다. 성경 말씀은 우리에게 예수님이 호수 주변의 모든 마을에서 가르쳤다는 것을 가르쳐 주어서, 예수가 그 지역에서 가르치고 행한 모든 것을 읽는 것이 그의 가르침의 '회로'라고 생각될 수 있습니다.

다음 관심의 세부사항은 주님께서 배 반대편을 제안하시고 그 결과는 아무것도 잡지 못한 긴 밤 끝에 비로서 많은 물고기를 잡는다는 것이다. 이는 누가복음 5:4-7에서 주어진 낚시 사건을 연상시킨다. 제자들은 '사람을 낚는 어부'(마태복음 4:19)가 되고, 사람들을 설득하여 주 그리스도에 대한 지식과 예배로 인도 하기 때문에, 그것은 아마도 그들의 사역에서는 항상 주님의 지도를 받아야 한다는 교훈일 것이다.

그러자 요한은 깨달았고, 베드로에게 "주님이다"(요한복음 21:7)라고 속삭였고, 베드로는 재빨리 겉옷을 걸치고 해안으로 더 빨리 가기 위해 뛰어듭니다. 왜 요한이 먼저 이유는 무엇일까요? 요한은 사랑과 애정을, 피터는 믿음이나 진리를 상징합니다. 진리가 행동의 수단인 반면, 베드로가 그러하듯이 사랑은 연결의 수단인 요한이 한 행동입니다. 그리고 왜 배드로는 그의 것옽을 잡고 그것을 입어야 했을까? 말씀 속 의복은 모든 사람이 찾으면 가질 수 있는 영적인 것에 대한 진리를 나타내며, 제자 베드로는 주님의 질문에 "주는 그리스도시요 살아 계신 하나님의 아들이시니이다"(마태복음 16:16-18)라고 대답하며, 이 진리는 기독교 교회의 반석입니다. 주님을 만나기 위해서는 이러한 진리를 자신의 일부로 갖는 것이 필요합니다.

그들이 모두 해안에 있을 때, 예수님께서는 그들에게 잡은 물고기 몇 마리를 가져오라고 말씀하셨습니다. 그래서 베드로는 물에 가서 그물을 모래 위로 끌어 올려 물고기를 세어보니 백오십삼 마리더라. 그리고 예수님께서는 그들에게 모두 와서 먹으라고 권유합니다.

이제 이해하기 힘든 부분이 나옵니다. "... 제자들 중 누구도 주님이신 줄 알므로 '당신이 누구냐' 감히 묻는 자가 없더라"(요한복음 21:12). 그들은 몇 년 동안 그를 따라다녔으므로 그들이 알았어야 했습니다. 저는 이것이 기독교 교회가 아직 주님의 진정한 현실을, 즉 그분이 하나님이었는지 아니면 사람이었는지를 아직 이해하지 못하고 있다는 사실을 일깨워 주는 것이라고 생각합니다. 가톨릭 교회는 이를 300년 넘게 주장했으며, 결정하기로 한 평의회는 아버지, 아들, 성령 세 분이 모두 하나의 하나님이라 했습니다. 오늘날의 일부 기독교 교회는 아버지와 영원에서 태어난 아들 둘에 초점을 맞추는 것 같습니다.

이 이야기에서 그물에 잡힌 물고기의 수가 언급된 이유는 무엇이며, 왜 베드로가 모두가 기다릴 때 물고기를 세는 이유는 무엇인가? 새교회에 드러난 것은 말씀의 이야기에 사용된 모든 숫자가 이야기에서 문자적으로 사용되지 않는 한 그 숫자에 속하는 의미를 가지고 있다는 것입니다. 숫자 153은 150과 3을 합친 것으로 볼 수 있으며, 이 두 가지는 모두 큰 의미가 있습니다. '3'으로 시작하여, 자주 사용되기 때문에 그것이 무엇인가를 의미한다는 것은 의심의 여지가 없습니다. 예수님께서는 사흘째 되는 날에 부활하셨습니다. 또한 '3'이 함께 모여서 무엇이든 완성하고, 그것을 하고 싶은 나의 욕구, 그것을 하는 방법에 대한 지식, 그리고 실제 행동하는 세 가지의 수입니다. 이것은 케이크를 굽는 것에서부터 주님의 사랑, 그분의 지혜, 우주를 창조하는 그분의 행동에 이르기까지 모든 일에 해당됩니다. '150'은 그렇게 평범하지 않습니다. 그것은 성경 말씀의 두 군데에서 사용되었으며, 완전히 변한 것, 어떤 것의 끝, 다른 것의 시작을 의미합니다. 그것은 이 이야기와 노아의 홍수 이야기에서 사용됩니다. 창세기 7:24 '물이 백오십 일을 땅에 넘쳤더라' 그리고 창세기 8:3 '물이 땅에서 물러가고 점점 물러가서 백오십 일 후에 줄어들고'. 여기서 "아담"은 교회의 종말과 "노아"는 교회의 시작을 의미합니다(이 웹 사이트 "The Churches"를 참조하십시오. 의미는 Arcana Coelestia 812, 846 참고). 우리가 고려하고 있는 이 이야기에서 150일 이란 숫자는 이스라엘이라고 불리는 교회의 종말과 기독교 교회의 시작을 의미합니다.

이 이야기의 첫 부분은 예수께서는 해안에 있는 일곱 제자에게 빵과 구운 생선으로 아침 식사를 권유하는 것으로 끝납니다. 제자들은 그들이 엠마오에서 같이 했던 분이 누구인지 완전히 깨달았을 것입니다. 그리고 이것은 예수님께서 죽음에서 부활하신 후 제자들에게 자신을 보여주신 세 번째이야기로 복음서에 기록되어 있습니다.

820. As it was shown in a preceding article (n. 817), that Cain, Reuben, and the Philistines, represent in the Word those who are in truths separated from good, I will now show that the apostle Peter in the Word of the Evangelists means truth from good which is from the Lord, and also in the contrary sense, truth separated from good. And as truth is of faith and good is of charity, "Peter" also means faith from charity, and again faith separated from charity. For the twelve apostles, like the twelve tribes of Israel, represented the church in respect to all things of it, thus in respect to truths and goods, since all things of the church have reference to these, the same as to faith and love; for truths are of faith, and goods are of love. In general, Peter, James, and John, represented faith, charity, and the works of charity; and this is why these three followed the Lord more than the others, and it is said of them in Mark:

He suffered no one to follow Him save Peter, James, and John (Mark 5:37).

[2] And as truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called by his brother Andrew, and afterwards James and John were called, as is evident in Matthew:

Jesus walking by the sea of Galilee saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishers. And He said unto them, Come ye after Me, and I will make you fishers of men. And straightway leaving their nets they followed Him (Matthew 4:18-20).

In John:

Andrew findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. And therefore he brought him to Jesus. And Jesus looking upon him, said unto him, Thou art Simon the son of Jonah; thou shalt be called Cephas, which is, by interpretation, Peter (John 1:41-43)

In Mark:

Jesus going up into a mountain calls unto Him whom He would, first Simon upon whom He conferred the name Peter, and afterwards James the son of Zebedee, and John the brother of James (Mark 3:13, 16, 17).

Peter was the first of the apostles because truth from good is the first thing of the church; for, from the world a man does not know anything about heaven and hell, nor of a life after death, nor even about God. His natural light teaches nothing except what has entered through the eyes, thus nothing except what relates to the world and to self; and from these is his life; and so long as he is in these only he is in hell; and therefore, that he may be withdrawn from these and be led to heaven he must needs learn truths, which teach not only that there is a God, that there is a heaven and a hell, and that there is a life after death, but also teach the way to heaven. From this it is clear that truth is the first thing through which man has the church. But it must be truth from good, for truth without good is mere knowledge that a thing is so; and mere knowledge does nothing except to make a man capable of becoming a church; but this is not effected until he lives according to knowledges. Then truth is conjoined to good, and man is introduced into the church. Moreover, truths teach how a man ought to live; and when man is affected by truths for the sake of truths, which is done when he loves to live according to them, he is led by the Lord, and conjunction with heaven is granted him, and he becomes spiritual, and after death an angel of heaven. Nevertheless it is to be known that it is not truths that produce these effects, but good by means of truths; and good is from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, Peter was the first to be called, and was the first of the apostles, and he was also named by the Lord "Cephas," which means petra [a rock]; but, that it might be the name of a person, he is called Petrus [Peter]. In the highest sense "rock" [Petra] signifies the Lord in relation to Divine truth, or Divine truth proceeding from the Lord; consequently in a relative sense "rock" signifies truth from good, which is from the Lord, the like is meant by Peter. (That "rock" has this signification see above, n. 411. But what "Simon son of Jonah" signifies see also above, n. 443.

[3] These three apostles were fishermen, and the Lord said unto them, "Come ye after Me, and I will make you fishers of men," because "to fish" signifies to instruct natural men; for there were at that time, both within the church and outside of it, natural men who became spiritual as they received the Lord and received truths from Him.

[4] From this the signification of the Lord's words to Peter concerning the keys may be deduced; as in Matthew:

When some had said that Jesus was John the Baptist, others Elijah, others Jeremiah or another of the prophets, Jesus said to the disciples, But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. And I say also unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:14-19).

This was said by the Lord to Peter because truth from good, which is from the Lord, is the first thing of the church, and this was what Peter signified; and this was said when he acknowledged the Lord to be the Messiah or the Christ, and to be the Son of the living God; for without such an acknowledgment truth is not truth, because truth derives its origin, essence, and life from good, and good from the Lord. Because truth from good, which is from the Lord, is the first thing of the church, therefore the Lord says, "upon this rock will I build My church." It has been said just above that "Peter" or "Rock" signifies in the highest sense Divine truth proceeding from the Lord, and in a relative sense truth from good, which is from the Lord. That "the gates of hell shall not prevail" signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord, "the gates of hell" signifying all things of hell, for there are gates to all the hells through which falsities from evil exhale and rise up. "The keys of the heavens" signify the introduction into heaven of all those who are in truths from good from the Lord; "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on the earth shall be loosed in the heavens," signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not. These things were said to Peter; but because "Peter" means truth from good, which is from the Lord, they were said of the Lord, who is the source of good and its truth; and this is why they were said when Peter acknowledged the Lord to be the Messiah or the Christ, and the Son of the living God. Moreover, as soon as good is implanted in truths with man he is conjoined with the angels; but so long as good is not implanted in truths with man heaven is closed to him; for he then has evil in place of good, and falsities in place of truths. From this it is clear how sensuously those think who attribute such authority to Peter, when yet such authority belongs to the Lord alone.

[5] That "Peter" signifies truth from good, which is from the Lord, has been made manifest to me from heaven, as may be seen in the work on The Last Judgement (n. 57). Because "Peter" signified truth from good which is from the Lord, and consequently also doctrine, and thus he represented those who are in truths from good and in the doctrine of genuine truth from the Lord, and since such as these instruct others, and are instructed by the Lord, therefore Peter so often spoke with the Lord and was also instructed by the Lord. He spoke with the Lord at His transfiguration:

About making three tabernacles (Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36).

The Lord then represented the Word, which is Divine truth; and "tabernacles" signify the worship of the Lord from the good of love and truths therefrom. (See above concerning the Lord's transfiguration, n. 594; and concerning the signification of tabernacles, n. 799).

He spake about the Lord:

That He was the Christ, the Son of the living God (John 6:67-69).

He was taught by the Lord:

Respecting charity, that a brother must be forgiven as often as he sinned (Matthew 18:21, 22).

Respecting regeneration, which is signified by the one who having once bathed has no need except to wash his feet (John 13:10);

Respecting the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);

Respecting sins, that they are forgiven to those who are in faith from love (Luke 7:40-48);

Respecting men who are spiritual, as being free; and those who are natural, as being servants, about which Peter was taught when he took the stater out of the mouth of a fish and gave it for tribute (a fish signifying the natural man, as likewise one that pays tribute. Matthew 17:24-27); as well as many other things (respecting which see Matthew 14:26-31; 19:27, 28; Mark 10:28, seq.; Mark 13:3, seq.; Mark 16:7; Luke 22:8, seq.; Luke 24:12, 33, 34; John 1, 8:10, 11; 20:3-8; 21:1-11).

[6] It was because Peter represented those who are in truths from the good of love to the Lord, or in doctrine from truths, and these are they who instruct others, that the Lord said to Peter when he replied that he loved Him, that "he should feed His lambs and sheep," respecting which in John:

When they had breakfasted, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He saith unto him the third time, Simon son of Jonas, lovest thou Me? Peter was grieved because he said to him the third time, Lovest thou Me? And he saith unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep (John 21:15-17).

From this it is clearly evident that Peter represented truth from the good of love to the Lord, and this is why he was now called Simon son of Jonas, for "Simon son of Jonas" signifies faith from charity; "Simon" signifies hearkening and obedience, and "Jonas" means a dove, which signifies charity. That those who are in the doctrine of truth from love to the Lord are to instruct those who will be of the Lord's church is meant by the Lord's asking, "Lovest thou Me?" and afterwards by "Feed My lambs" and "My sheep." Not that Peter only would instruct, but all those who were represented by Peter, who, as has been said, are those who are in love to the Lord, and thence in truths from the Lord. Peter was asked three times to signify the full time of the church from its beginning to its end, for this is the signification of "three;" so when he was asked the third time it is said that "Peter was grieved."

[7] And as the third asking signified the end of the church, therefore these words of the Lord to Peter immediately follow in John:

Verily, verily, I say unto thee, When thou wast younger thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldst not. And when He had thus spoken He saith unto him, Follow Me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on His breast at supper. Peter, seeing then, ¹ saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die. Yet Jesus said not unto him that he should not die, but, If I will that he tarry till I come, what is that to thee? (John 21:18-23).

What all this signifies no one can know unless he knows that "Peter" signifies faith from charity, and also faith without charity, faith from charity in the church at its beginning, and faith without charity when the church comes to its end; thus "Peter when he was younger" signifies the faith of the church in its beginning, and "when he became old" the faith of the church coming to an end; and "to gird himself and walk" signifies to learn truths and live according to them. From this it is evident that "I say unto thee, when thou wast younger thou girdedst thyself and walkedst whither thou wouldst," signifies that the church in its beginning will be instructed in truths that are from good, and by means of them will be led by the Lord; and that "When thou shalt be old thou shalt stretch forth thine hands and another shall gird thee, and lead thee whither thou wouldst not," signifies that the church at its end will not know truths, but falsities that belong to faith without charity, and will be led by them, "to gird oneself" like as "to be clothed" signifying to be instructed in truths, because "garments" signify truths clothing good (See above, n. 195, 395, 637), and "to walk" signifying to live according to truths (See above, n. 97[1-2]); consequently "to gird himself and walk whither he would" signifies to consider freely and to see truths, and do them; while "to stretch forth the hands" signifies not to be in such freedom; for "the hands" signify the power of truth from the understanding and perception of it, and "to stretch forth the hands" signifies not to have that power, thus neither the freedom to think and to see truth. "Another shall gird thee, and lead thee whither thou wouldst not," signifies to acknowledge as truths what another dictates, and what one does not see for oneself, as is done at this day with the religion of faith alone. This faith is what is now meant by "Peter," and therefore it is said that Peter turning about saw the disciple whom Jesus loved following, and said of him, "But what about this one?" likewise that Jesus said to Peter, "What is that to thee?" "The disciple following Jesus" signifies the goods of life, which are good works; and that these will not perish to the end of life is signified by the words that here follow.

[8] From this it can now be seen that "Peter" signifies also faith separated from charity, as also when:

Peter thrice denied the Lord (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).

Also when the Lord, turning away from Peter, said to him, Get thee behind Me, Satan, thou art a stumbling-block unto Me; for thou savorest not the things that are of God, but the things that are of men (Matthew 16:21-23).

Also when the Lord said to him, Simon, Simon, Behold Satan demanded you that he might sift you as wheat (Luke 22:31).

All these things have been cited to make known that "Peter" in the representative sense signifies in the Gospels truth from good, which is from the Lord; also faith from charity; and also in the contrary sense truth separated from good, which in itself is falsity; also faith separated from charity, which in itself is not faith.

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