막 6:7-13 12제자를 보내시는 주님

Jesus Sends Out the Twelve Apostles

7 oAnd he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts— 9 but to pwear sandals and not put on two tunics.1 10 And he said to them, “Whenever you enter a house, stay there until you depart from there. 11 And if any place will not receive you and they will not listen to you, when you leave, qshake off the dust that is on your feet ras a testimony against them.” 12 sSo they went out and tproclaimed uthat people should repent. 13 tAnd they cast out many demons and vanointed with oil many who were sick and healed them.

o ch. 3:13–15; For ver. 7–11, see Matt. 10:1, 5, 9–14; Luke 9:1, 3–5; [Luke 10:4–11; 22:35]

p Acts 12:8

1 Greek chiton, a long garment worn under the cloak next to the skin

q Acts 13:51; [Neh. 5:13; Acts 18:6]

r See ch. 1:44

s Luke 9:6

t Matt. 10:7, 8

u Matt. 3:2; 4:17

t [See ver. 12 above]

v James 5:14

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 6:7–13.

7절) 12제자를 부르셔서 둘씩 짝지어 더러운 귀신을 제어하는 능력을 주시고 파송하셨다. 본문의 보내시다라는 단어는 ‘아포스텔로’로 공식적이고 공인된 사명에 사용되는 단어이다. 둘씩 보내는 것은 유대의 전통이며 어떤 메시지의 신뢰성을 보장받기 위해서도 필요했다. 

- The verb translated “sent out” is apostellō, which often is used for an official, authorized mission. It is cognate with the noun apostolos, which means apostle (v. 30), in which the idea of an official mission is even clearer. Going in pairs was a common Jewish practice. Compare Acts 13:1–3; 15:39–40. In the present instance it perhaps establishes the truthfulness of the message (cf. Deut 17:6). It may also tone down individualism and suggest the necessity of teamwork.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 101.

8-9절) 예수님께서는 이들에게 전도 여행을 위해서 지팡이 외에는 양식이나 배낭, 전대의 돈이나 아무것도 가지지 말며 신만 신고 두벌의 옷도 입지 말라고 말씀하셨다. 이러한 주님의 요구는 이 복음 전도의 사역에 오직 하나님만을 의뢰함으로 모든 쓸것을 하나님께서 채우신다는 것을 믿고 이를 실제로 경험하는 것이 중요한 훈련이었기 때문이다. 그런데 본문과 병행구절인 마 10:9-10 과 눅 9:3을 비교해보면 약간의 차이가 있다는 것을 발견하게 된다. 마가복음에는 지팡이는 가져가는 물건으로 포함되어 있는데 마태나 누가는 지팡이도 금지 되어 있다. 가장 합당한 설명으로는 마태와 누가는 새로운 지팡이와 신을 더 얻는 것을 금지한 것으로 보는 것이다. 마가의 경우 이미 그들이 사용하고 있는 지팡이와 신은 가져갈 수 있다고 말했다는 것이다. 또 다른 설명으로는 제자들이 걷는데 필요한 지팡이는 허락되었지만 자기 방어를 위한 지팡이는 금지되었다는 설명도 있다. 

- The prohibitions suggest the urgency of the mission and the necessity of trusting God for provisions. They make the disciples dependent upon God alone for all their necessities. The bag could have been a beggar’s bag, in which case the disciples were not to beg as was common in both the Jewish and Greco-Roman worlds. Or it could have been a knapsack, in which case they were to take nothing with them. The word translated “tunic” usually refers to the inner garment, but here the second tunic may in fact be the outer garment that could double as a blanket. If so, the disciples were to depend upon their hosts for bedding and other necessities.

A problem arises when the conditions of Mark 6:8–9 are compared with those of Matt 10:9–10 and Luke 9:3. Both Matthew and Luke forbid taking a staff, and Matthew forbids taking sandals. Obviously the three accounts relate the same event. The more rigorous conditions of Matthew and Luke more likely reflect what Jesus actually said. Apparently Mark made some minor adaptations to make the conditions understandable to his Roman readers/hearers or perhaps to recall the Exodus (cf. Exod 12:11).47

47 Another explanation is that different kinds of staffs and different kinds of sandals were in mind. Although two different Greek words meaning sandals are used, they are synonyms. Also the word meaning staff is the same in the three accounts. Still another is that Matthew and Luke meant extra staffs and sandals. If so, why did they not say that? No explanation is fully satisfactory.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 101.

- Various explanations have been proposed to reconcile these words with Matt. 10:9–10 and Luke 9:3. The best solution is probably that in Matthew and Luke Jesus tells the disciples not to acquire a new staff or sandals for their journey, but in Mark he adds that they can take the sandals and staff they already have (see note on Matt. 10:9–10). Some interpreters have proposed that the disciples were permitted to take a walking staff while the staff prohibited in Matt. 10:10 and Luke 9:3 was for self-defense.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1904.

10절) 또한 어디든지 그 마을의 누군가의 집에 들어가거든 그곳을 떠나기까지 그 집에 유할 것을 명령하셨다. 이는 혹시라도 이후에 더 좋은 조건의 집이 나오더라도 현재의 상황에 만족하라는 의미이다. 하지만 한 집에 오래 머무르는 것이 도리어 그 집에 부담이 된다면 이는 달리 고려해볼 내용이라고 생각된다. 바울은 자신의 사역을 하면서 사람들에게 폐를 끼치지 않기 위해서 최대한 노력했다. 누군가의 집에 유하는 것도 부담이 된다면 이를 고집해서는 안된다. 

- Obviously the early church did not understand the provisions in vv. 8–10 to be binding upon later missionaries. There is no indication that Paul observed them, though he perhaps contended with persons who felt he had departed from apostolic practice by not relying on hospitality (2 Cor 11:7–12; 12:13). Whereas the provision of this verse implies an extended stay, Didache 11.5 (ca. a.d. 100) labels one who stays more than two days a false prophet. Nevertheless some basic mission principles have relevance for all times, such as simplicity of life-style and contentment with provisions. Many modern ministers in all their afluence have forgotten these things.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.

11절) 예수님께서는 제자들이 복음을 전하면서 그들이 음식이나 숙소를 제공받는 것이 마땅하다고 하시면서 제자들을 영접하시 않고 그들의 말을 듣지도 않거든 거기서 나갈때 신발의 먼지를 다 털고 나올 것을 명령하신다. 이는 하나님의 거룩한 땅에 이방의 정결하지 못한 것들, 먼지가 들어와서 이를 더럽히지 못하도록 하라는 상징적인 표현이다. 하나님의 진리의 말씀을 거부한 자들에 대한 심판의 메시지를 포함하고 있다. 

- Jews returning to the Holy Land removed foreign dust from their shoes and clothing in order not to defile the land. What Jesus prescribed was a symbolic action in the tradition of the ancient prophets to indicate first a warning and then judgment if rejection of the message and messengers persisted. The action may also symbolize that a town which rejected the message of the disciples was not a part of the true Israel. Later missionaries took this injunction literally (Acts 13:51; 18:6). The last half of the verse in the KJV and NKJV (“it will be more tolerable for Sodom and Gomorrah”) is a scribal assimilation to Matt 10:15 and has no claim to originality.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.

12-13절) 이에 제자들이 나가서 회개할 것을 전하였고 또한 많은 귀신을 쫓아내고 많은 병자들에게 기름을 발라 고치는 사역을 감당하였다. 본문은 비로소 1:17절의 사람을 낚는 어부가 될것이라는 말씀이 이루어지는 것을 보여준다. 지금 제자들이 전하는 메시지는 앞서 세례요한(1:4)과 예수님(1:15)이 전한 내용과 비슷하다. 하지만 마태나 누가와 비교할때 하나님 나라가 가까왔다라는  표현은 본문에 등장하지 않는다. 마가가 볼때 아직 제자들은 예수님이 부활할 때 가지 아직 완전한 복음을 이해하지 못했다고 여긴 것이다. 

- Here the promise of 1:17 begins to be fulfilled. The message of the disciples was similar to that of John the Baptist (1:4) and the same as a part of that of Jesus (1:15). It may be significant that Mark, unlike Matt 10:7 and Luke 9:2, did not indicate they proclaimed the nearness of the kingdom. That he reserved for Jesus. In his view the disciples could not understand and preach the full gospel until after the passion and resurrection.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.

기름은 그 자체로 약으로 사용되기도 하고 하나님의 임재, 은혜, 능력의 상징으로 부어졌다.

-  Oil (usually olive oil) was often used in biblical times as a medicine (cf. Luke 10:34), but here the anointing probably serves as a symbol of the presence, grace, and power of God. Anointing the sick is elsewhere prescribed only in Jas 5:14.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.