막 4:10-20 씨뿌리는 비유에 대한 예수님의 해석

The Purpose of the Parables

10 And ewhen he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, f“To you has been given gthe secret of the kingdom of God, but for hthose outside everything is in parables, 12 

iso that

“ ‘they jmay indeed see but not perceive,

and may indeed hear but not understand,

lest they kshould turn and be forgiven.’ ”

13 lAnd he said to them, “Do you not understand this parable? How then will you understand all the parables? 14 mThe sower sows nthe word. 15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it owith joy. 17 And they have no root in themselves, but pendure for a while; then, when tribulation or persecution arises on account of the word, immediately qthey fall away.1 18 And others are the ones sown among thorns. They are those who hear the word, 19 but rthe cares of sthe world and tthe deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. 20 

But those that were sown on the good soil are the ones who hear the word and accept it and ubear fruit, vthirtyfold and sixtyfold and a hundredfold.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 4:10–20.

비유는 여러가지 목적을 가지고 있다. 불경하고 무관심한 자들에게는 그 진리를 가리는 역할을 하고 말씀에 관심을 가지는 이들에게는 전 삶을 드리고 따를 만한 깨달음을 주기도 한다. 

- Just as parables have many forms, they have many purposes. At this point Mark chose a saying of Jesus that indicates one of them, to veil the truth from those who are profane or indifferent, who could not profit from it, who would only distort it. Others, however, claim that Jesus spoke the words on another occasion and that they originally applied to his entire ministry and not just to his teaching in parables as Mark indicates. This is possible and perhaps even probable. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 82.

11절) 비유에 대하여 묻는 이들에게 하나님 나라의 비밀을 알려주시나 외인들에게는 모든 것을 비유(수수께끼)로 하셨다. 

본문의 비밀은 마 13:11, 눅 8:10에만 등장한다. 바울 서신에서는 21번, 계시록에는 4번 등장하는 단어로 바울은 이 비밀이라는 단어를 과거에는 알려지지 않은 진리를 의미할때 사용했다. 이는 오직 신적인 계시를 통해서만 알 수 있는 것이라고 했다. 하나님께서 당신의 아들을 주심으로 그 진리를 드러내셨다. 예수님 당시의 유대인들은 이 사실을 깨닫지 못했다. 그들에게 있어서 비유를 포함해서 예수님에 관한 모든 것은 수수께끼였다. 

- The word “secret” (“mystery,” NASB) is found in the Gospels only here and in the parallels in Matt 13:11 and Luke 8:10. It appears, however, twenty-one times in Paul’s letters and four in Revelation. Paul used it to mean a truth that was not known in the past, that cannot be known apart from divine revelation, and that has recently been revealed by God. This meaning best explains the present passage. The “secret” or better “revealed truth” is that the kingdom of God has drawn near in Jesus Christ. Note the term “kingdom of God” in vv. 26, 30. God (implied by the passive voice) revealed the truth to some. Certainly the vast majority of the Jews of Jesus’ day did not realize that. To them everything about Jesus, including his parables, was a riddle. Indeed the word parabolē near the end of v. 11 probably means riddles. “Those on the outside,” however, should not be limited to Jews. The expression includes all unbelievers. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 82–83.

12절) 예수님께서는 사 6:9-10을 직접 인용하시면서 비유로 말씀하신다. 본문에 이는이라고 번역된 단어는 히브리어로 ‘히나’인데 이 단어를 so that 혹은 as a result로 번역할 수 있다. 어느것으로 번역하느냐에 따라서 그 의미가 다르다. 이사야서의 의미는 다음과 같다. 하나님께서 선지자에게 이것이 거절당할지라도 그분의 메시지를 전하라고 말씀하셨다. 인식함 없이 보고 깨달음 없이 듣는 것 그리고 돌이키고 죄사함을 받는 것에 실패하는 것은 그의 메시지의 목적이 아니라 결과였습니다. 그래서 이 본문을 제대로 이해하려면 앞의 ‘히나’를 결과적으로(as a result)로 해석하는 것이 합당하다. 

- Some have sought to avoid the conclusion that Jesus used parables to hide the truth by claiming that Mark or someone before him mistranslated Jesus’ Aramaic word “so that” rather than “who.” This is a possible explanation, but a better one focuses on the meaning of the quotation from Isa 6:9–10. God told the prophet to deliver his message even though it would be rejected. The seeing without perceiving, the hearing without understanding, and the failure to turn and be forgiven (Isaiah wrote “be healed”) were the result, not the purpose, of his message. So it was also with the parables of Jesus. Therefore the Greek word hina (translated “so that” in the NIV) at the beginning of v. 12 ought to be translated “as a result.” This is a well-established meaning. Jesus did not speak in parables for the purpose of withholding truth from anyone; but the result of his parables, the rest of his teaching, and even his miracles was that most did not understand and respond positively. He did speak in parables to provoke thought and invite commitment. Therefore parables are more than mere illustrations. They constitute spiritual tests that separate those who understand and believe from those who do not. Still another possibility is to translate hina “that is” (cf. its use in 9:12). This rendering and the translation “as a result” do not differ greatly.

NIV New International Version

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 83.

14-20절) 씨부리는 비유에 대한 예수님의 해석

- The sower in the parable (vv. 4–8) primarily represents Jesus but in a secondary sense every faithful preacher of the gospel. The various soils represent human hearts. The inhospitable hearts in the parable gradually become more receptive (from indifferent, to opportunistic, to very interested), but nevertheless remain preoccupied with the cares of their present life in rebellion against God’s true purposes. The good soil represents a consistently attentive and accepting heart. (See further the extended explanation in the note on Luke 8:15.) Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1900.

씨앗은 하나님의 말씀이다. 

토양은 서로다른 4가지 부류의 사람들이다. 

새들은 사탄을 상징하고 해는 환난과 핍박을 상징한다. 

가시는 세상에 대한 근심이다. 

좋은 땅은 말씀을 듣고 이를 받아들이고 결실을 맺는 사람들을 말한다. 

20절의 받아들인다라는 말의 의미는 진실로 인정하다 또는 사랑하다라는 의미이다. 많은 이들이 이 비유를 들었지만 소수의 사람만이 이 비유의 이야기를 심각하게 받아들이고 이를 깨닫고 삶으로 살아낸 것이다. 

- Mark provides the interpretation for the parable of the soils, but leaves the other four parables in 4:21–32 unexplained. We are left to ponder how to understand them.

The interpretation casts the parable as an allegory. Most of its details have some larger meaning outside the parable itself. The seed is the word, and in the context of this Gospel it could be either a word about the kingdom or any word of God. The soil refers to four different kinds of people. The birds represent Satan. The scorching sun symbolizes trouble and persecution. The thorns point to the cares of the world. And the good soil is the people who hear, accept and produce.

Everyone hears the same word initially. The good soil, however receives the word in a way that the other three do not. The Greek word translated “accept” (4:20) is an intensive verb that can also mean “acknowledge as true” or even “love.” This is a parable about hearing, and out of the large crowd that came to listen, one smaller group can be distinguished from the rest. It was composed of those who accepted what they had heard and acknowledged that they did not understand it. Presumably, the rest of the crowd either reached the same conclusion or decided that the parable had no significance. Those who became disciples, however, did something else. They acted upon what they heard and asked what it meant.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 92–93.

결국 좋은 땅의 수확량은 인내와 관계되어 있다. 돌밭에서는 씨앗이 발아는 했지만 뿌리가 없어 말랐고 가시밭에서는 자라기는 했지만 다른 관심들로 결실하지 못하게 된다. 오직 좋은 땅에 뿌려진 씨앗만이 이 모든 과정을 견뎌내고 결실하게 된다. 하나님의 나라도 마찬가지이다. 우리가 예상하지 못한때에 그 나라가 임하고 말씀이 임했을때 이 말씀이 요구하는 바가 우리의 관심과 소망과 다를 수 있다. 과연 이때 우리는 무엇을 선택할 것인가? 말씀을 행하는 것이 바로 하나님 나라의 비밀이라고 불리운다. 예수님의 말씀을 행하는 것은 바로 하나님의 뜻을 행하는 것이다.(3:31-35) 결국 좋은 땅이 된다는 것은 하나님 나라의 비밀을 듣고, 말씀을 듣고 그것을 받아들이고 행하라는 것이다. 

* 소비사회에서의 믿음

우리는 현재 모든 것이 빠른 사회를 살아가고 있다. 자판기에 돈을 넣고 누르면 바로 무언가가 나와야 한다. 매년 컴퓨터 처리속도나 칩의 집적량이 2배이상 증가한다. 기다리고 인내하는 것이 매우 어려운 시대를 살아가고 있는 것이다. 소비주의, 소비사회를 살아가고 있다. 말씀을 듣는 것, 믿음이라는 것은 소모되는 제품이 아니다. 이미 교회조차도 믿음을 상품화 하여 소비하고 있다. 그래서 무언가 감동이 있고 느껴지지 않으면 이를 소비하려고 하지 않는다. 하지만 우리가 기획하고 원하는 시간에 반드시 하나님의 말씀이 임하거나 우리에게 은혜를 주시는 것이 아니다. 먼저 하나님께서는 좋은 땅이 될것을, 우리로 헌신과 희생을 통해서 자신의 삶의 밭을 기경할 것을 요청하고 계신다. 우리는 복음서에 나오는 예수님의 말씀을 듣고 이것을 행해야만 깨달을 수 있다. 

- We live in the age of instant gratification. That expectation is even built into our technology. In designing microchips for computers, a principle called Moore’s Law states that every year and a half the number of transistors that can be built into a microprocessor will double. What pushes the drive to double our computing speed and power every eighteen months? It is the same drive that makes us complain about having to wait in a line at amusement parks. That cultural expectation has made its way into the church. We expect to have everything on demand and on our terms. Accordingly, religious sociologists often describe this as the era of the consumer church.

That is not the way Mark presents Jesus. Faith for him is not one of the consumer goods. We do not grow on demand. We do not experience God by scheduling time in our personal organizers. And we do not have all our questions answered before Jesus asks us to make a commitment. The Jesus we meet in this Gospel cannot be understood until we begin to act on his word, and then his word sets the agenda. Perhaps we ought to exercise some caution in attempting to build churches that cater to the consumer mind-set.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 93–94.