막 3:13-21 12제자를 부르시는 주님

The Twelve Apostles

13 yAnd he went up on the mountain and called to him those zwhom he desired, and they came to him. 14 yAnd he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach 15 yand have authority to cast out demons. 16 He appointed the twelve: aSimon (to whom bhe gave the name Peter); 17 cJames the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18 Andrew, and Philip, and Bartholomew, and dMatthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot,2 19 and Judas Iscariot, who betrayed him. 20 Then he went ehome, and the crowd gathered again, fso that they could not even eat. 21 

gAnd when hhis family heard it, they went out to seize him, for they were saying, “He iis out of his mind.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:13–21.

12제자의 이름이 등장하는 본문은 Matt. 10:2–4; Luke 6:14–16; Acts 1:13이다. 

- The New Testament contains four lists of the twelve apostles: here; Matt 10:2–4; Luke 6:13–16; Acts 1:13. Peter is always first, Philip fifth, James the son of Alphaeus ninth, and Judas Iscariot twelfth. The order of the other names varies. Eleven of the names are the same. As for the other one, Matthew and Mark have Thaddaeus, but Luke and Acts have Judas the son (or brother) of James. The call of the Twelve is found at a different place in each of the Synoptic Gospels. The term “the Twelve” is also found in John 6:67, 70–71; 20:24, but that Gospel has no list. Outside of the Gospels the term appears only in Acts 6:2 and 1 Cor 15:5. The lack of references has led some to deny the historicity of the stories about the appointment of this group. Historicity is guaranteed, however, by the independence and early date of 1 Corinthians, the embarrassing presence of Judas Iscariot on the lists, and the absence of a record of most of the persons ever doing anything significant. The appointment of the Twelve was the first step in the establishment of a new people of God, the church. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 71.

13절) 산에 오르사 자기가 원하는 자들을 부르시는 주님, 제자로의 부르심은 주님의 주권적인 부르심이다. 

14-15절) 12명의 제자를 세우셔서 자기와 함께 있게 하심으로 제자로 삼으시고 나서 이제 그들을 보내신다. 이렇게 보내다라는 단어에서 ‘사도(apostles)’라는 단어가 나왔다. 예수님께서 그들에게 알려주신 사명은 바로 전도(복음을 전하는 것)와 귀신을 내 쫓는 것과 치유 사역이었다. 12명의 제자는 이스라엘의 12지파를 생각나게 한다. 이는 새로운 혹은 회복된 하나님의 백성을 상징하고 이는 이후에 교회로 알려진다. / 예수님께서 제자들을 부르신 두가지 이유는 첫번째는 당신과 함께 있게 하기 위해서이고 두번째는 그들을 보내 사명을 감당하게 하기 위해서 인데 이 사명이 바로 전도와 축사, 치유이다. 

- As is often the case, Mark presupposes further actions of Jesus without narrating them. Here it becomes evident that Jesus had, in the meantime, selected and appointed the twelve, whom he called out of the larger crowd that had been following him (vv. 7–9; cf. v. 16; 4:10; 14:10, 17, 20, 43). The Twelve have a specific, twofold task: (1) that they might be with him (reinforcing the call to discipleship [see 1:17, 20; 2:14; 3:13] and to being shaped by Jesus [4:33]), and (2) that he might send them out (1:17; 9:37; thus suggesting the sense of the term apostles as those who are “sent out”; see note on Rom. 1:1). In their function of serving as Jesus-dependent emissaries, they are to do what Jesus did and taught them: (1) preach (Mark 1:14, 39; 6:12) the word of the kingdom of God, and (2) cast out demons (1:34, 39). Mark 6:13 will clarify that (3) healing is also part of their commission. This commission is put into action in 6:7–12. Initially, Jesus proclaims the kingdom of God to descendants of the 12 tribes of Israel, and the selection of the 12 apostles probably represents these tribes (Rev. 21:14). The disciples’ experience of being under the immediate oversight of Jesus will be important for them, as they themselves will soon oversee the ministry of others after Jesus’ death, resurrection, and ascension. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1898.

- The number twelve recalls the twelve tribes of Israel and therefore symbolizes the new or restored people of God, which later came to be known as the church. The Twelve were the nucleus of this new creation. A new creation is suggested by the use of a verb that usually means to make but that is translated “appointed” in the NIV. The clause “designating them apostles” is probably a scribal assimilation to Luke 6:13, where it is an authentic reading. Apparently Mark did not call the Twelve “apostles” (the word in 6:30 probably is used in its nontechnical sense of “a missionary”). The last part of v. 14 and the first part of v. 15 indicate the two purposes of Jesus’ summons: that they might be with Jesus (one of the most important elements in being a disciple) and that they might be sent on a mission to proclaim the advent of the kingdom of God and demonstrate it by exorcising demons (cf. 6:7–12).

NIV New International Version

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 71–72.

16-19절) 12명을 세우심, 베드로라 이름을 더한 시몬, 세베대의 아들 야고보, 그의 형제 요한, (이 둘의 별명은 보아너게 우레의 아들이라 칭함), 안드레, 빌립, 바돌로매, 마태, 도마, 알패오의 아들 야고보, 다대오, 가나안인 시몬, 가룟 유다(예수를 판자)

눅 9:54절의 내용을 보면 야고보와 요한이 왜 우레의 아들인지를 알 수 있다. 

- Mark said that “Boanerges” means “Sons of Thunder,” but linguists are unable to confirm this. It is reasonably certain that boane represents bene, which means sons of; but what Hebrew or Aramaic word rges represents is uncertain. In any event the reference may be to their thunderous preaching or perhaps to a trait of character such as that reflected in 9:38 or Luke 9:54. The parenthetical statement is peculiar to Mark.

3:18 “Bartholomew” is not a proper name but a patronymic and means son of Talmi. He is often identified with the Nathaniel of John’s Gospel, but this is mere conjecture. Matthew is a shortened form of Mattathias (1 Macc 2:1ff.; 2 Macc 14:19; Luke 3:25–26). By adding “the tax collector” Matt 10:3 seems to identify Matthew with the Levi of Mark 2:14,17 but Mark seemingly makes no such association (cf. the comments on 2:14). “James the son of Alphaeus” is sometimes identified with James the younger (15:40) and even with Levi. Instead of “Thaddaeus” some representatives of the Western type of text in both Mark and Matt 10:3 have “Lebbaeus,” and the Byzantine type of text in Matthew has “Lebbaeus who is called Thaddaeus” (cf. KJV, NKJV). As previously indicated, “Judas the son of James” stands in Luke 6:16 and Acts 1:13 in the place of Thaddaeus. In the Greek text “Simon the Cananaean” (RSV, NRSV) does not refer to a resident of Canaan or Cana but reflects the Hebrew word kana, which means a man of zeal. Indeed, the Greek text of Luke 6:15 and Acts 1:13 has “Simon the Zealot.” Whether the reference is to a person characterized by religious zeal or to a member of the nationalistic, revolutionary party is uncertain.

3:19 “Iscariot” probably means man of Kerioth, a village south of Hebron (Josh 15:25), rather than assassin, man of Issachar, man of falsehood, or man of red hair, etc.

17 A few Greek manuscripts of Mark do this also.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 72.

21절) 예수님의 가족들이 당시에는 예수님의 행동을 이해하지 못하고 그가 미쳤다고 여겨 예수님을 붙잡으러 왔다. 하지만 여전히 예수님은 가족들과의 관계를 저버리지 않았다. 이후에 예수님의 형제들은 초대교회의 중요한 지도자가 된다.

- The members of Jesus’ earthly family (his mother and half brothers and sisters) believe he is out of his mind (see John 7:5) on account of all that has happened. Besides his opponents, Jesus now also has to contend with unbelieving family members. He will never forsake his relationship with his physical family, yet he will always pursue the call of God above all else (see Mark 3:31–35). (Some of Jesus’ brothers did later come to faith in him; see note on 1 Cor. 9:4–5.) Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1899.

- The same verb is used in Acts 26:24 and 2 Cor 5:13 and means literally to stand outside of oneself. The verb translated “to take charge” means to arrest in 6:17; 12:12; 14:1, etc. Evidently they intended to seize Jesus and force him to return to Nazareth with them. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 74.