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Blasphemy Against the Holy Spirit
22 And jthe scribes who came down from Jerusalem were saying, k“He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.” 23 lAnd he called them to him and said to them in parables, “How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. 27 But mno one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. nThen indeed he may plunder his house. 28 o“Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, 29 but whoever pblasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”— 30 
for they were saying, “He has an unclean spirit.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:22–30.

22절) 실제로 서기관들은 예수님께서 행하시는 초자연적인 이적들을 보고 이것이 사탄적인 능력이다라고 주장했고 그래서 예수가 귀신들렸다라고 이야기한 것이다. 왕하 1:2의 바알세붑은 파리의 왕이라는 의미이다. 본문의 바알세불은 가나안의 신의 이름으로 집의 주인이라는  의미이다. 
- The spelling of the name of the prince of demons varies in the textual witnesses with “Beelzebub” (KJV, NKJV, NIV text, NEB) having the weaker attestation20 and “Beelzebul” (RSV, NRSV, NASB, GNB, REB; “Beelzeboul,” NIV note) the better. Beelzebul (or Baalzebul) was the name of a Canaanite deity and means lord of the house/temple. The form “Baal-Zebub,” which appears in 2 Kgs 1:2ff., means lord of flies and is a deliberate alteration to show contempt. In Matt 12:24 and Luke 11:15 Beelzebul and the prince of demons (Satan) are certainly identified, and Mark probably does that also. There is no other evidence, however, that Satan was ever called Beelzebul.
NIV New International Version
20 Textual criticism is not a strong point of the NIV. This is seen primarily in its insensitivity about the placement of textual notes, but occasionally the NIV translates a reading in the medieval, Byzantine text, where there is no justification for doing so.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 75.

23-27절) 자신에 대하여 귀신들렸다라고 말하는 자들에게 예수님께서 비유를 통해서 사탄이 어찌 사탄을 쫓아낼 수 있는가라고 반문하신다. 첫째로 나라가 스스로 분쟁하고 싸우면 나라가 설 수 없고 둘째로 집이 스스로 분쟁하면 집이 설 수 없고, 셋째로 사람이 먼저 강한자를 결박하지 않고는 그 강한 자의 집에 들어가 세간을 강탈하지 못한다라고 말씀하셨다. 그런데 그 강한자인 사탄을 결박하고 몰아내실 수 있는 예수님은 더욱 강한 분 이시다. 

28-29절) 사람의 모든 죄와 모든 모독 하는 일은 사하심을 얻을 수 있지만 누구든지 성령을 모독하는 자는 영원히 사하심을 얻지 못한다. 
성령을 모독하는 죄란 무엇인가? 하나님의 능력에 의해서 성취되어지는 일을 사탄에게 지속적으로 돌리는 일, 말하자면 만약에 어떤 사람이 악의적이고 고의적, 결정적인 판단 즉 예수님에 대한 성령의 고백에 대해서 사탄적이다라고 하면 이와 같은 사람은 결코 용서를 받지 못한다는 것이다. 본문속에서 갑자기 성령이 등장하는 것은 놀랍다. 이는 예수님의 일하심이 서기관들이 주장하는 대로 악한 영의 능력을 힘입어서가 아니라 성령의 능력에 의한 것임을 보여주고자 하는 것이다. 
‘내가 진실로 너희에게 이르노니(Truly, I say to you)’라는 표현은 에수님께서 자신을 확증하실때 주로 사용하시는 표현이다. 마가복음 에서는 13번, 복음서 전체에서는 62번 사용되었다. 
- The importance of what Jesus said is underscored by Mark’s first use of the word amen, which along with the verb “to say” is translated “I tell you the truth” in the NIV and “I assure you” in the GNB. It is derived from a Hebrew word meaning to be reliable. It is used thirteen times in Mark and sixty-two times in the other Gospels,23 always as Jesus’ self-affirmation of what he said. Use as an introductory formula of self-affirmation was unknown among Jews, who used amen as a concluding formula to affirm the truthfulness of what another person had said. Just because the introductory “amen” was not used by Judaism or the early church (no examples in Acts or the Epistles), it is highly likely that all statements accompanied by it were in fact spoken by Jesus himself.
NIV New International Version
23 In John it is always doubled, “truly, truly.” When this is taken into consideration, the total number of appearances is 100.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 76.

본문의 병행구절로 마 12:24; 눅 11;15이 있다. 또한 요일 5:16-17을 참고하라. 결국 성령 훼방죄는 예수님의 인성과 신성을 부인하고 하나님께서 당신의 아들 예수 그리스도를 통해 행하시는 일을 알기를 거부하는 것을 말한다. 
- In addition to the parallel passages in Matthew and Luke, the only other instance of a similar sin in the New Testament is the sin that leads to death in 1 John 5:16–17. That sin probably is refusal to identify the divine Christ with the human Jesus. Thus in both Mark and 1 John the unforgivable sin is the stubborn refusal to acknowledge that God is working/ has worked in the man Jesus. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 76.

하나님께서는 성경과 자연을 통해서 자신을 드러내신다. 그럼에도 불구하고 이를 거부하는 무리들, 적극적으로 예수의 행하심을 부정하고 공격하는 무리들에 대해서 예수님께서는 경고하고 계신다. 

모든 죄는 그리스도 안에서 용서함을 받습니다. 이것은 진리이고 우리는 이것을 힙입어 그분앞에 나아갈 수 있습니다. 그런데 바로 율법 선생들이 방금 저지른 행동, 예수님께서 사탄을 힘입어, 그와 동맹을 맺어 이적을 행한다고 말하는 이러한 행동에 대해서 성령을 훼방하는 죄라고 말하고 있는 것입니다. 하나님의 일을 악마의 일이라고 말하는 것, 바로 이러한 고의적인 행동이 바로 신성 모독이며 성령을 모독하는 일입니다. 

- What is the blasphemy against the Holy Spirit, and who, if anyone, has committed this sin? Few people have not wrestled with the thought that they have done something that cannot be forgiven. The good news is that the things that typically plague our hearts can be forgiven. Neither unfaithfulness, betrayal, embezzlement nor even murder is blasphemy against the Holy Spirit. That sin is something the teachers of the law had just committed. They had accused Jesus of being in league with Satan. To identify the work of God as the work of the devil is to blaspheme against the Holy Spirit; it is the ultimate blindness, the point from which there is no turning back. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 82–83.


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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.


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A Great Crowd Follows Jesus
7 lJesus withdrew with his disciples to the sea, and ma great crowd followed, from Galilee and Judea 8 and Jerusalem and nIdumea and from beyond the Jordan and from around oTyre and Sidon. When the great crowd heard all that he was doing, they came to him. 9 And he told his disciples to phave a boat ready for him because of the crowd, lest they qcrush him, 10 for rhe had healed many, so that all who had sdiseases pressed around him tto touch him. 11 uAnd whenever the unclean spirits saw him, they vfell down before him and cried out, “You are wthe Son of God.” 12 And xhe strictly ordered them not to make him known.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:7–12.

7-8절) 갈릴리에서 온 큰 무리와 그 외 지역, 즉 유대와 예루살렘, 이두매와 유단강 건너편과 또 두로와 시돈 근처에서 온 많은 무리가 예수님께서 하신 큰 일을 듣고 그분께 나아왔다. 여기서 예수님께서 하신 큰 일은 바로 그분이 행하신 치유의 이적이었다. 
- The original text of vv. 7–8 is quite uncertain. Some textual witnesses omit “followed,” some omit “Idumea,” some omit “many people,” and some make other changes. The NIV translated what probably is the original text, which distinguishes between two groups, one from Galilee, which had special importance for Mark, and one from the other places. The text, which omits “followed” and “many people,” suggests only one group.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 70.

9-10절) 많은 무리가 인산인해를 이루어서 위험할 지경이었다. 서로 밀치고 몰리면서 위험한 상황이 벌어질 것을 미연에 방지하기 위해서 작은 배를 준비하도록 하셨다. 이처럼 사람들이 몰린 이유는 예수님의 치유의 이적을 사람들이 보고 병으로 고생하는 이들이 고침을 받기 위해서 몰렸다. 이들은 예수님께 나아와 그분을 만지고자 했는데 이는 그분을 만지면 자신의 병이 고침을 받을 것이라고 믿었기 때문이다. 이처럼 많은 이들이 예수를 만지고자 몰렸기 때문에 위험의 소지가 있었고 이를 방지하기 위해서 예수님은 작은 배를 타고 그 무리들과 조금 떨어져 있으려고 한 것이다. 본문의 작은배는 ‘플로이아리온’이라는 단어로 신약에서 5번 사용된다. (막 3:9; 요 6:22, 23, 23, 21:8)

11-12절) 더러운 귀신들도 예수를 보면 언제나 그 앞에 엎드려 그분을 향해서 “당신은 하나님의 아들입니다”라고 외쳤다. 이에 대해서 예수님께서는 그렇게 말하지 말것을 엄히 명하셨다. 앞서 1:24, 34절에서도 이미 예수님을 하나님의 거룩한 자라고 공개적으로 고백하는 귀신들을 향해서 잠잠 할 것을 명령하셨다. 이 귀신들은 온전한 헌신의 고백에서가 아니라 두려움 가운데 주님을 고백했다. 이러한 고백은 예수님을 오해하게 만든다. 아직 주님의 때가 임하지 않았기에 주님께서는 이러한 형태로 자신을 드러내시는 것에 대해서 극도로 경계하셨다. 하지만 이후에 그분의 십자가앞에서 그분이 누구이신지 백부장은 분명히 고백한다.(15:39) 본문을 보면 귀신이 사실로 인정하는 부분(그분이 하나님의 아들이시라는 것)을 도리어 종교 지도자들은 인정하지 않으려고 했다는 것을 알 수 있다. 
- In 1:24, 34 the demons knew who Jesus was, and in 1:24 one called him “the Holy One of God.” Here they explicitly confessed that he is “the Son of God”—the ultimate Christological title. Theirs was, however, not a confession of commitment but of fear (cf. Jas 2:19) and even opposition—the latter because some thought that if one knew and used the name of a divine being, he or she could control that being. This is one reason Jesus refused to let the demons use an otherwise appropriate title. The account provides an example of Mark’s irony. Another reason Jesus silenced the demonic confession is that the title they used can be understood properly only in light of his death and resurrection. Therefore the time for such explicit confession had not come. Only at the crucifixion did a human being confess Jesus as Son of God (15:39). Mark probably intended to contrast what the demons acknowledged as a fact with what the religious leaders were not willing to consider as a possibility. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 70.

무리들이 예수님을 따르는 것은 눈에 보여지는 이적 때문이었다. 이 과정에서 귀신들은 주님이 누구이신지 분명히 인식했지만 도리어 종교 지도자들을 예수님을 죽이려고 했다. 



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A Man with a Withered Hand
3 cAgain dhe entered the synagogue, and a man was there with a withered hand. 2 And ethey watched Jesus,1 to see whether he would heal him on the Sabbath, so that they might accuse him. 3 And he said to the man with the withered hand, “Come here.” 4 And he said to them, f“Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. 5 And he glooked around at them with anger, grieved at htheir hardness of heart, and said to the man, “Stretch out your hand.” iHe stretched it out, and his hand was restored. 6 
jThe Pharisees went out and immediately jheld counsel with kthe Herodians against him, how to destroy him.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:1–6.


Five Controversies from Mark 2:1–3:6
ReferencePoint of Conflict
2:1–12forgiveness
2:15–17eating with sinners
2:18–22fasting
2:23–28Sabbath
3:1–6Sabbath, and the decision to kill Jesus Crossway Bibles
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.

1절) 예수님께서는 정기적으로 제자들과 함께 회당에 가셔서 예배를 드리셨다. 그 회당에 손 마른 사람, 손이 마비된 사람이 있었다.  그런데 바리새인이 안식일에 주님께서 그 사람을 고치시는가를 주시하고 있었다. 왜냐하면 그들은 안식일에 누군가를 고치는 것은 일하는 것이고 이는 안식일을 어기는 것이라고 여겼기 때문이다. 이렇게 의도를 가지고 주시하고 있는 이들이 있음에도 주님께서는 이를 개의치 않으시고 손마른 사람을 일으켜 세우시고 그를 고치신다. 
- The scribes believe that healing is a form of work and is thus not permitted on a Sabbath. Accuse (Gk. katēgoreō, “accuse, bring charges”) is a technical term: they seek to mount a legal case against Jesus by collecting evidence against him. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1898.

4절) 예수님께서 사람들, 곧 자신을 고발하려고 주시하고 있는 바리새인들을 향해서 안식일에 선을 행하는 것과 악을 행하는 것, 생명을 구하는 것과 죽이는 것 중에 무엇이 옳은가를 질문하신다. 이 질문에 대한 대답은 당연히 생명을 구하기 위해서 선을 행하는 것이다. 그렇기에 안식일에 고치는 것이 당연함에도 바리새인들에게 있어서 안식일은 무노동을 원칙으로 하고 있기에 모세 율법의 근본 정신은 도외시하고 그 형식만을 강조하고 있는 것이다. 마가는 안식일에 단지 쉬거나 노동을 하지 않는 것은 안식일의 근본 정신을 살리는데 충분한 것이 아님을 알았다. 안식일에는 반드시 모든 종류의 선한 일을 적극적으로 행해야 한다. 
- By his question Jesus lifted the issue of Sabbath observance above a list of prohibitions to the higher general principle. No one would claim that it was “lawful” or right to do evil or kill on the Sabbath. The obvious alternative is that it must be right to do good and save life. To heal is to do good; to do nothing is to do evil. To heal is to “save” a life;14 not to heal is the equivalent of killing.15 For Mark merely not doing work and resting on the Sabbath or the Lord’s Day was not enough. The day must be used for all kinds of good things.
The Pharisees were silent because whatever answer they gave to Jesus’ question would have undermined their position on Sabbath observance.

14 The verb to save is used here in its nontheological sense of deliverance from any kind of harm. As previously indicated, all of Jesus’ healings of the body are symbols of his healing of the soul, which is often referred to by the technical term “salvation.” Jesus’ healings were a sign of the nearness of the kingdom of God.
15 Some think this is an allusion to the plot to kill Jesus mentioned in v. 6. The most natural interpretation, however, is that killing is set in contrast with healing.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 68.

5절) 예수님께서는 잠잠한 그들을 보시고 그들의 마음이 완악함을 인하여 분노를 가지고 탄식하셨다. 예수님의 분노는 죄악된 인간의 분노와는 본질적으로 다르다. 그분의 분노는 악에 대한 분노로 완벽하게 통제된 것이다. 예수님의 분노는 고통에 대해 무감각한 것에 대한 것일 뿐만 아니라 율법의 정신보다 그 문자적인 것에 더욱 강조점을 주는 율법의 전체 시스템에 대한 분노였다. 
- Here is a certain reference to the anger of Jesus (see also 10:14 and compare the comments on 1:41 and the accounts of the expulsion from the temple). In their parallel accounts Matthew and Luke preferred not to attribute to Jesus an emotion that among humans is often sinful. Jesus’ anger was not sinful, however, because it was directed toward evil and because it was controlled. Perhaps “with righteous indignation” would avoid the offense. “At their stubborn hearts” could be translated more literally “at their hardness of heart,” but the word “hardness” often takes on the additional idea of willful “blindness.” The NEB and REB have a striking rendition here: “Looking round at them with anger and sorrow at their obstinate stupidity.” Jesus was angry not only at insensitivity toward suffering but at the entire system of legalism where the letter is more important than the spirit. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 68.

6절) 예수를 죽이기 위해서, 그분을 올무에 빠뜨리기 위해서 평상시에 서로 반목하며 적대시하던 두 그룹, 바리새인들과 헤롯당원들이 서로 손을 잡는다. 본문은 마가복음에서 예수의 죽음에 대해서 처음 암시하는 구절이다. 앞서 5개의 논쟁을 마무리하면서 이러한 갈등이 그분을 죽음으로 이끌어가는 것을 알 수 있다. 이처럼 바리새인들과 헤롯당원이 예수를 죽이려는 음모는 예수님께서 이땅에 오신 이유와는 정반대이다. 그분은 구원하시기 위해서 오셨을뿐만 아니라 모든 사람들에게 생명을 주시기 위해서 오셨기 때문이다. 
- In all of ancient literature the Herodians are referred to only here and in 12:13 (cf. Matt 22:16).16 One can only surmise that they supported Herod Antipas, the tetrarch of Galilee and Perea (see the comments on 6:14–29). They may have further advocated restoration of Herodian rule of Judea, which was a Roman imperial province governed by a legate, or (as such officials were later called) procurator, during the ministry of Jesus. Ordinarily the Pharisees would have had nothing to do with the Herodians, but common enemies often make strange bedfellows. Perhaps the Herodians opposed Jesus because of his relationship to John the Baptist, who condemned Herod’s divorce and remarriage (6:18).
The first explicit reference to Jesus’ death is in v. 6. The verse concludes not only the present pericope but all five conflict stories. The Pharisees’ plot to “kill” (apolesosin, which literally means destroy as one would do to an animal) one who not only saved a life but who came to give life to all exemplifies Markan irony.

16 The references in Josephus, War 1.16.6 and Antiquities 14.15.10 are nontechnical and are associated with supporters of Herod the Great (40–4 b.c.).
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 69.






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23 rOne Sabbath he was going through the grainfields, and as they made their way, his disciples sbegan to pluck heads of grain. 24 And the Pharisees were saying to him, “Look, twhy are they doing uwhat is not lawful on the Sabbath?” 25 And he said to them, v“Have you never read wwhat David did, when he was in need and was hungry, he and those who were with him: 26 how he entered the house of God, in the time of4 xAbiathar the high priest, and ate ythe bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?” 27 And he said to them, z“The Sabbath was made for man, anot man for the Sabbath. 28 So bthe Son of Man is lord even of the Sabbath.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 2:23–28.

23-24절) 안식일에 예수님과 제자들이 밀밭 사이로 지나가다가 이삭을 잘랐다. 이를 보고 바리새인들이 안식일을 범하느냐고 예수님께 지적한다. 배고플때 손으로 타인의 밭에서 곡식을 따먹는 것을 허락되었지만 안식일에 일하는 것은 금지된 것이었다. 
시기적으로 볼때 팔레스타인 지역에 밀이 5-6월에 익는데 이 사건은 예수님의 죽음 10개월 여전인 3-4월 경에 일어난 것으로 추정된다. 
- Deuteronomy 23:25 implies that, in the case of hunger, it was permissible to eat heads of grain from any field one might pass by. Work, however, was not permitted on the Sabbath (Ex. 34:21). Pharisaic interpretation sought to guard against work on the Sabbath by prohibiting even the minimal “work” involved in thus satisfying one’s hunger. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.

25-26절) 율법을 존중하고 지킬 필요가 있지만 비상시에, 절박한 상황에서 다른 선택을 할 수가 있음을 말한다. 에수님은 삼상 21장 1-6절을 통해서 다윗과 그 일행들이 먹을 것이 없어 하나님의 전에 있는 진설병을 먹은 것을 예로 들고 있다. 본문은 대제사장 아비아달 때라고 말하는데 실제로 삼상 21:1을 보면 아히멜렉이 대제사장이었고 아비아달은 그의 아들이다. 그렇다면 왜 본문에서 아비아달 때라고 말하는가? 첫번째로 아비아들이 구약에서 다윗의 통치시기에 가장 저명한 대제사장이기 때문이고 두번째로는 삼상 22장의 사울의 명령에 의해서 도엑에 의해서 제사장들이 학살될때 살아남은 유일한 제사장으로 삼상에서 가장 유명한 대제사장이다. 또 다른 해석으로는 Abba-Abiathar(아비아달의 아버지)에서 아바가 빠졌다는 것이다. 
- Jesus initially emphasizes that the restrictive Pharisaic interpretation of the law does not take into account the situation of need in which David and his men found themselves (1 Sam. 21:1–6). David ate the bread of the Presence, so it follows that, at least in the case of need, actions are allowed on a Sabbath that otherwise might not be permitted. in the time of Abiathar the high priest. The incident with David actually occurred when Ahimelech, not his son Abiathar, was high priest (1 Sam. 21:1). “In the time of Abiathar” could mean: (1) “In the time of Abiathar, who later became high priest” (naming Abiathar because he was a more prominent person in the OT narrative, remaining high priest for many years of David’s reign); (2) “In [the Scripture section of] Abiathar, the high priest” (taking Gk. epi plus the genitive to indicate a location in Scripture, as in Mark 12:26). Abiathar, the only son of Ahimelech to survive the slaughter by Doeg (1 Samuel 22), is the best-known high priest in this larger section of 1 Samuel. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.
- Another explanation, building upon the fact that the Aramaic word abba means father (cf. Mark 14:36), is that the original had Abba-Abiathar (i.e., “father of Abiathar,” who was in fact Ahimelech). Abba was then accidentally omitted by an early copyist because its first two letters are the same as the first two of Abiathar. The last is perhaps the best explanation, though it apparently assumes an original Aramaic text. No explanation is completely satisfactory. The implied comparison between David and Jesus suggests that Jesus possessed authority similar to that of David and that in some sense he was David’s successor. The idea is developed further in 11:10. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 66.

예수님은 인간의 필요가 예식법에 우선한다는 사실을 밝히셨다. 

27-28절) 안식일이 사람을 위하여 있는 것이지 사람이 안식일을 위해서 있는 것이 아님을 분명히 하신다. 그러므로 인자가 안식일의 주인임을 밝히신다. 이는 만약 안식일이 사람들의 유익을 위한 것이고 인자가 모든 사람들의 주인이라면 인자는 마땅히 안식일의 주인이어야 한다는 것이다. 




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18 Now kJohn’s disciples and the Pharisees were fasting. And people came and said to him, l“Why do John’s disciples and mthe disciples of the Pharisees fast, but your disciples do not fast?” 19 And Jesus said to them, n“Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. 20 oThe days will come when the bridegroom is taken away from them, and pthen they will fast in that day. 21 No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made. 22 And no one puts new wine into old qwineskins. If he does, the wine will burst the skins—and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.”3

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 2:18–22.

18절) 요한의 제자들과 바리새인들의 금식, 요한의 제자들은 요한의 죽음 혹은 그가 감옥에 갇혀 있었고, 그의 금욕적인 삶과 회개를 강조하는 메시지때문에 금식했고 바리새인들은 매 월, 목요일에 정기적으로 금식하는 사람들이었다. 그런데 사람들이 요한의 제자들과 바리새인의 제자들은 금식하는데 왜 예수, 당신의 제자들은 금식하지 않는가라고 묻는 것이다. 당시 사람들은 이 금식이라는 행동이 거룩함과 구별됨의 표징으로 여겼던 것이다. 
- If the tense Mark used is interpreted as a customary imperfect, a better translation might be “made a practice of fasting.” The only biblically prescribed fast was on the Day of Atonement (Lev 16, especially vv. 29, 31), although other fasts grew up late in the Old Testament period (Zech 7:5; 8:19). Furthermore, the Pharisees fasted every Monday and Thursday (cf. Luke 18:12). The Jews sometimes fasted as a result of personal loss, sometimes as an expression of repentance, sometimes as preparation for prayer, and sometimes merely as a meritorious act. The disciples of John may have been fasting because of the imprisonment or death of their leader, his ascetic life-style, or his emphasis on repentance. So important was fasting for ancient Jews that an entire tractate of the Mishna, Taanith, was devoted to it. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 63–64.

- The question about fasting has to be considered in the contexts of these conflicting views about the coming of the kingdom of God. The Pharisees fasted because texts like Leviticus 16:29 list fasting as one of the covenant obligations. John’s disciples might have observed any particular fast that was stipulated in the law, but it is doubtful that their practice would have included the weekly fasts that had become part of the Pharisees’ tradition. Since no particular day of fasting is indicated here, we might conclude that John’s disciples were fasting for another reason. John was in prison awaiting execution, and they were probably fasting in the hope that God would secure his release. The arrest and possible death of this prophet would have seemed to them incompatible with the arrival of the rule of God. Jesus, on the other hand, preached that the kingdom of God had arrived, and neither he nor his disciples were fasting at that time. Fasting then could be understood as a way of demonstrating one’s commitment to the covenant, a form of prayer, a way of grappling with God’s will or as something that was not necessary in that situation. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 64.

19-20절) 이 질문에 대해서 예수님께서 역질문을 펼치시는 것으로 대응하신다. 예수님은 지금 자신을 신랑으로 제자들을 제자들을 혼인잔치에 초청받은 친구들로 비유하고 있다. 그러시면서 신랑과 함께 하는 혼인잔치 동안에 금식하지 않는다고 말씀하시면서 이후에 신랑을 빼앗길 날에는 금식 할 것을 말씀하신다. 신랑의 부재시에 금식하는 것이 가능하고 필요하다고 말씀하신 것이다. 지금 이 성경을 읽는 우리들은 이 때가 바로 예수님의 십자가로 그분이 떠나시는 것임을 알고 있지만 처음 이 말씀을 듣는 청중들은 이것이 어떤 의미인지 이해하지 못했을 것이다. 금식은 적절한 시기가 있다. 기독교의 특징은 기쁨이고 또한 슬픔이 없는 것이다. 이 본문의 혼인잔치는 하나님나라와 관련되어 구원을 상징한다. 하나님을 향한 길은 종교적인 연습을 통해서가 아니라 예수님과의 기쁨의 교제를 통한 것임을 본문은 우리에게 말해준다. 
- The use of a counterquestion was common in rabbinic disputes; and according to Mark, Jesus frequently used it. The statement in the first half of v. 19 is a simple analogy, but that in v. 20 allegorizes it by suggesting that Jesus is the bridegroom and his disciples the wedding guests. Some have denied that Jesus could have spoken v. 20 or that it was originally a part of the same piece as v. 19. Nevertheless only a preconceived notion of what is possible and impossible can rule out all allegorization on Jesus’ part. Whether the disciples made the identification at the time is another matter. Inasmuch as the Jews never depicted the Messiah as a bridegroom,8 the disciples probably did not understand the significance of the statement until later. The original readers/hearers of the Gospel, however, who were in on the “secret” from the beginning, could not have helped noticing this passage as the first allusion to the crucifixion, just as modern readers do.
Verse 19 seems to suggest no fasting at all; v. 20, that there may be occasions to fast. No contradiction exists. On some occasions fasting is inappropriate, and on others it is appropriate. The nearness of the kingdom of God in the person of Jesus was not a fitting time. During his absence fasting may be desirable now and then, but it is not a normative Christian practice as the paucity of references in the New Testament shows. Christianity is characterized by joy, not mourning. Indeed a wedding is a symbol of the salvation associated with the kingdom of God. The passage further suggests that the way to God is not through religious practices but through joyful association with Jesus.

8 To the contrary the Old Testament sometimes pictured God as the “husband” of “adulterous” Israel: Isa 54:5–6; Jer 2:2; 3:14; Ezek 16–32; Hos 2.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 64–65.

21-22절) 예수님께서는 이땅가운데 새로운 가치관, 새로운 진리와 길을 제시하신다. 하나님 나라가 도래하면 옛 왕국의 통치는 더이상 하나님 나라의 백성을 주관할 수 없다. 모세 율법의 규례들과 성경이외의 전통들을 가지고 하나님 나라를 담아둘 수 없는 것이다. 하나님나라의 역동성은 이 모든 것을 뛰어넘기 때문이다. 옛 기준들과 규례들로는 하나님 나라의 역동성을 감당할 수가 없는 것이다. 
본문은 유대주의를 오래된 의복과 오래된 포도주 부대로 설명하고 기독교를 새로운 의복과 새 부대로 비유한다. 하지만 본문이 강조하는 바가 옛것은 무조건 거짓되고 악한 것임을 말하는 것이 아니라 이 옛것이 지나갔다라는 것을 말해주고 있다. 
- The twin parables here teach the incompatibility of the old (scribal Judaism) and the new (Christianity). Judaism is the old garment and the old wineskin. Christianity is the new garment (implied), the new wineskin, and the new wine (on the last cf. John 2:1–11, especially v. 10). The point is not that the “old” is wrong or evil but that its time has passed. As Acts shows, the Twelve were slow to learn this truth. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 65.

금식은 하나님이 기뻐하시는 신앙 행위임에 틀림없다. 하지만 금식을 해야할때가 있고 그것을 멈출때가 있음을 예수님은 말씀하신다. 하나님나라가 도래했고 그분이 함께 하시는 순간 금식할 것이 아니라 먹고 마시며 그분과 기뻐해야 한다. 지금 우리의 시기가 어떤 때인지를 바르게 아는 안목이 필요한 것이다. 또한 신랑을 빼앗길 날이 임할것인데 이때는 금식을 해야한다. 우리는 과연 기뻐해야할때 기뻐하고 슬퍼해야할때 슬퍼하고 있는가? 



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13 He went out again beside the sea, and dall the crowd was coming to him, and he was teaching them. 14 eAnd as he passed by, he saw fLevi the son of Alphaeus sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him. 15 And as he reclined at table in his house, many gtax collectors and sinners were reclining with Jesus and his disciples, for there were many who followed him. 16 And hthe scribes of1 the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, g“Why does he eat2 with tax collectors and sinners?” 17 
And when Jesus heard it, he said to them, “Those who are well have no need of a physician, but those who are sick. iI came not to call the righteous, jbut sinners.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 2:13–17.

13-14절) 예수께서 다시 바닷가에 나가셨을때 큰 무리가 나아왔고 예수는 그들을 가르치셨다. 또 지나가시다가 알패오의 아들 레위가 세관에 앉은 것을 보시고 그를 부르셨다. 이에 그의 부름에 응답하여 레위가 주님을 따랐다. 
본문의 알패오의 아들은 레위, 다른 이름으로는 마태로 주님의 제자이다. 

15절) 그의 집(레위의 집)에서 식사하실때에 세리와 죄인들과 예수와 그의 제자들이 함께 앉아서 식사를 했다. 본문의 제자들은 마가복음에서 58번 사용되는데 본문에 처음 등장하는 것이다. 제자의 어원상 의미는 학습자라는 의미인데 예수의 제자들은 그 이상이었다. 예수님은 제자들이 다른이들의 필요를 채워주는 그런 사역자가 되기를 원하셨다. 
많은 세리와 죄인들이 그 자리에 있었고 그들중에 일부는 예수를 따랐다. 제자됨에 있어서 선생을 따르는 것은 매우 중요한 요소이다. 누구를, 무엇을 따르느냐는 매우 중요한 요소로 세리로서 돈을 따르는 것보다, 죄인으로 죄를 따르는 것보다 예수를 따를때 그들의 인생은 변화될 것이다. 

16절) 바리새인중에 서기관들이 예수님께서 죄인들과 세리들과 함께 식사하는 것을 보고 그분을 비난한다. 어찌하여 그들과 함께 할 수 있는가라고 말이다. 바리새인은 분리주의자라는 어원을 가진다. 이들은 율법을 지키고 서기관들에 의해 가르쳐진 구전해석을 중시했다. 그래서 죄인들로 여거지는 무리들과 함께 하는 것에 대해서 극도로 거부감을 나타내고 있는 것이다. 
- Here Mark mentioned the Pharisees for the first of twelve times. They were a party of laymen that developed during the period of Hasmonean independence (142–63 b.c.) and devoted themselves to keeping the law, especially its oral interpretation, as taught by the scribes. The name probably means separatists, and they may have been called such because of their separation from the common people, the “sinners” of the present passage. Despite the very close relationship of the groups, not all scribes were Pharisees; and only a few Pharisees were scribes. Mark indicated that fact by his unique expression “scribes of the Pharisees,” which the NIV renders “teachers of the law who were Pharisees.”
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 62–63.

17절) 예수님께서는 건강한 자에게는 의사가 쓸데 없고 병든자에게 반드시 필요하다라고 말씀하시면서 자신은 의인을 부르로 온 것이 아니라 죄인을 부르러 왔다고 말씀하신다. 의사가 병든자들과 분리되어서는 그들을 고치고 치료할 수 없고 본연의 임무를 수행할 수 없음같이 주님의 이땅가운데 오심이 바로 그러하다는 것이다. 하나님의 영광의 자리에 계신 가장 고결하고 정결하신 분이 이 땅에 오신 이유는 죄악되고 연락한 우리들을 구원하시기 위해서 이다. 
- The love of Jesus for all kinds of sinners, his initiative in seeking them, his giving them full acceptance, and his desire to have close fellowship with them was a new and revolutionary element in religion and morals. Mark intended to convey the message that the disciples of Jesus should have the same attitude. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 63.

이 시대의 교회는 약하고 소외받는 이들보다 강하고 주목받는 사람들에게 관심을 가진다. 우리의 관심은 어디에 있는가? 우리의 주변의 레위인, 세리는 누구인가? 중요한 것은 주님께서 이러한 죄인들과 세리들에게 관심을 가졌다는 것이고 이들에게도 주님의 사랑과 구원이 임했다는 것이다. 


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2 And when he returned to tCapernaum after some days, it was reported that he was at home. 2 And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. 3 uAnd they came, bringing to him a paralytic carried by four men. 4 And when they could not get near him because of the crowd, vthey removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. 5 And when Jesus wsaw their faith, he said to the paralytic, “Son, xyour sins are forgiven.” 6 Now some of the scribes were sitting there, questioning in their hearts, 7 “Why does this man speak like that? yHe is blaspheming! zWho can forgive sins but God alone?” 8 And immediately Jesus, aperceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’? 10 But that you may know that bthe Son of Man has authority on earth to forgive sins”—he said to the paralytic— 11 “I say to you, rise, pick up your bed, and go home.” 12 And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and cglorified God, saying, “We never saw anything like this!”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 2:1–12.

1절) 갈릴리에서 가버나움으로 들어가신 주님. 가버나움은 나사렛에서 북동쪽으로 32km정도 떨어진 도시로 이 지역 사역의 중심지였다. 

2절) 예수님께서 선포하시던 도는 바로 하나님 나라의 복음으로 임박한 하나님의 다스림과 회개의 필요성, 그리고 그분을 믿을 것에 대해서 선포하셨다.

4절) 중풍병자를 예수님께 인도하기 위해서 지붕을 뜯어 구멍을 내는 친구들. 
- A flat roof could be accessed from the outside. It consisted of branches or sticks, combined with clay, and Luke adds the detail that this roof also had clay “tiles” (see note on Luke 5:19), which were used on some houses at that time. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1896.

5절) 이 친구들과 병자의 믿음을 보시고 그에게 “네 죄 사람을 받았느니라”라고 선포하시는 주님. 본문의 믿음은 주님의 이적과 관련해서 매우 중요한 요소이다. 친구를 고쳐주실 것을 믿고 지붕을 뜯어내고 나아간 이들을 보시고 애정어린 눈길로 죄사함의 선포를 하신 주님. 
- The reference to “faith” is significant. Several other times Mark associated it with miracles (5:34; 9:23; 10:52), and its importance in the Gospel generally has already been affirmed in the commentary on 1:15. Probably the reference is to the faith of the four who went to such lengths to get the paralytic before Jesus, although the faith of the paralytic himself should not be excluded. “Son” or “child” is a term of endearment and reveals nothing about the person’s age. In view of the reaction of the teachers of the law, it should be noted that Mark did not claim Jesus said, “I forgive your sins.” To indicate what God had done, the Jews often used the passive voice so they could avoid pronouncing his sacred name. The statement in v. 5 means no more than “your sins have been forgiven by God.” Nevertheless the Jewish authorities understood Jesus to have forgiven the man’s sins (v. 7), and in v. 9 Jesus seems to have admitted that he had forgiven the sins. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 58.

6-7절) 이를 바라보던 서기관이 마음 속으로 이는 신성 모독이다. 하나님 한분 외에 그가 누구이기에 죄를 사하는가?라고 생각했다. 당시 유대인들에게 있어서 마음은 감정의 자리가 아니라 오직 지적 행동의 자리로 여겨졌다. 
- A literal translation of the Greek text is “reasoning in their hearts.” In Hebrew thought the heart was not so much the seat of the emotions as it is today but the seat of intellectual activity.
- Blasphemy is irreverent, profane, impious speech about God; and its penalty in Old Testament times was death (Lev 24:16). Here the charge prepares the way for the same accusation at Jesus’ trial (14:60–64). The scribes were certainly correct that the Scriptures everywhere teach that “God alone,” or better “One, even God” or “the one God,” can forgive sins. Nor did Jesus deny this. What they failed to recognize was that the reign of God had drawn near in Jesus and that he had authority to act on God’s behalf.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 58–59.
 
8절) 주님의 선포를 신성모독으로 생각하는 서기관의 생각을 예수님께서 중심에 아셨다. 주님께서 이렇게 다른 이들의 마음을 아셨을까? 이것이 근본적으로 우리의 인생과 하나님의 아들이신 주님의 차이를 보여준다. 주님은 이미 모든 인생들의 문제와 그들이 겉으로 드러내지 않지만 마음속에 생각하고 고민하는 문제를 알고 계신다. 

9절) 중풍병자에게 네 죄사함을 받았다라고 말하는 것과 일어나 네 상을 가지고 걸어가라고 하는 말중에 어느것이 더욱 쉽겠느냐? 일차적으로 볼때 “네 죄사함을 받았다”라고 말하는 것이 쉬워 보인다. 왜냐하면 이것을 당장에 눈에 보이지 않아서 검증 불가능하기 때문이다. 반면에 일어나라라고 말하는 것은 당장 눈에 보이는 것이기에 이렇게 선포했는데 병자가 일어나지 않는다면 자신의 실패가 당장에 드러나기에 더욱 어려워 보인다. 하지만 좀더 나아가 보면 “네 죄사함을 받았다”라는 선포가 더욱 어려운 것임에 틀림없다. 왜냐하면 이는 오직 하나님만이 하실 수 있는 선포이기 때문이다. 그런데 본문에서 예수님은 이 두가지를 모두 행하신다. 죄사함의 선포를 통해서 인생의 궁극적 문제를 해결해주셨을 뿐만 아니라 그의 당면한 질병의 문제를 해결해주신 것이다. 
- Ironically, the scribes evidently thought it was easier to affirm the forgiveness of sins than to heal because the former could not be verified and the latter could. For Jesus and Mark, however, the granting of healing and forgiveness are equally the work of God. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 59.

10절) 그러나 인자가 죄사하는 권세가 있는줄을 알게 하겠다라고 말씀하시고 일어나 상을 가지고 집으로 가라라고 말씀하신다. 문맥의 흐름대로라면 죄사함의 권세가 있으니 내가 너를 사하노라라고 말해야 하지만 주님은 지금 당신이 죄사함의 권세를 보여주시겠다라고 말씀하시면서 그의 질병을 고쳐주시는 것이다. 하나님의 아들이신 그분이 이에 자신을 인자라고 표현하시면서 신적인 권위를 보여주고 계시는 것이다. 죄사함이나 치유 모두 하나님께서 행하시는 놀라운 능력임에 틀림없다. 
마가복음에서는 14번에 걸쳐서 인자라는 표현이 등장한다. 이 표현은 예수님이 자신을 스스로 드러내실때 즐겨 사용하신 표현이다.  왜 예수님께서 자신을 인자로 지칭하셨는지는 불분명하다. 영어 본문은 the Son of Man이라고 표현된다. 일반적인 사람이 아니라 바로 그 사람의 아들인 것이다. 그래서 어떤 이들은 이 인자라는 호칭이 일반적인 인생을 가리킨다고도 하고 어떤 이들은 초월적인 신적인 존재를 지칭한다라고 보기도 한다. 하지만 분명한 것은 예수님은 이 호칭을 통해서 자신을 지칭하는 메시야(그리스도)라는 정치적인 명칭을 사용하는 것을 피했다는 것이다. 
- Here appears for the first of fourteen times in Mark the term “Son of Man.” It is the most frequent Christological title in Mark, though “Son of God” is arguably more important (see the comments on 1:1). In the Gospels the term is always used by Jesus as a self-designation.6 In the Old Testament it usually means simply a man, a human being (Pss 8:4; 144:3; 145:12 [obscured in NIV]; Ezek 2:1, 3, 6, 8, etc.).7 The plural “sons of men” in Mark 3:28 (RSV, NASB; NIV simply “men”) reflects this usage. A possible exception to the Old Testament usage is Dan 7:13, where it may refer to a transcendent being or to the “saints of the Most High” (v. 18), i.e., Israel. In the apocryphal book 1 Enoch (chaps. 46–48; 62–71), it almost certainly refers to a supernatural being.
The question arises, Why did Jesus choose this term as his favorite self-designation? The best answer is its ambiguity. It could refer to an ordinary human being or to a supernatural being. It had overtones of both humanity and deity. By using it, Jesus forced persons to make up their own minds as to what kind of person he was. Was he a man or The Man? By using the term, Jesus further avoided the undesirable political connotations of the term Messiah/Christ.
Contemporary scholars, however, debate endlessly which if any of the “Son of Man” passages are authentic, i.e., go back to Jesus himself as opposed to having been placed on his lips by the early church. The lack of consensus after more than a century of such debate raises the question of the legitimacy of the whole endeavor. Even if some of the passages do not reflect what Jesus actually said, there is no certain way to determine which are genuine and which are not. The reports of the Evangelists should be accepted as accurate summaries but not necessarily the exact words of Jesus. How could they always be the latter when they are often highly condensed? Nevertheless, on rational grounds alone, it is virtually certain that Jesus did refer to himself as the Son of Man. Otherwise, how can one explain the absence of the expression from the Epistles that reflect the usage of the early church?
The “Son of Man” passages in Mark can be divided into those that deal with Jesus’ authority during his earthly ministry (here, 2:28); his suffering, death, and resurrection (8:31; 9:9, 12, 31; 10:33–34, 45; 14:21 [twice], 41); and his glorious return (8:38; 13:26; 14:62). Therefore Mark’s use of the term emphasizes not the identity but the destiny of Jesus. The one who is truly human must suffer and die. But this same person is more than a man, and he must also be raised from the dead and return in glory.

6 It appears elsewhere in the NT only in Acts 7:56, where Stephen used it to refer to Jesus, and in Rev 1:13 and 14:14, where it also refers to Jesus, even though its source is probably Dan 7:13 rather than the Gospels. But see the final comments on v. 10 and those on 2:28.
NIV New International Version
7 “Son of” is a Hebraism meaning characterized by. A “son of destruction” (2 Thess 2:3, NASB) is one who is characterized by being “doomed to destruction” (NIV), and a “son of man” is one who is characterized by humanity.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 59–60.

하나님 나라의 복음을 힘있게 선포하시는 주님. 이에 사람들은 그분의 가르침과 이적을 통해서 이전에 보지 못했던 권위를 느겼고 하나님께 영광을 돌리며 이런 일은 이전에 도무지 본 적이 없다라고 고백했다. 



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40 iAnd a leper8 came to him, imploring him, and jkneeling said to him, k“If you will, you can make me clean.” 41 Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” 42 And immediately the leprosy left him, and he was made clean. 43 And lJesus9 sternly charged him and sent him away at once, 44 and said to him, m“See that you say nothing to anyone, but go, nshow yourself to the priest and ooffer for your cleansing what Moses commanded, pfor a proof to them.” 45 qBut he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter ra town, but was out in rdesolate places, and speople were coming to him from every quarter.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:40–45.

40절) 본문의 나병은 한센병(문둥병)이라고 알려진 병만이 아닌 만성적인 피부병을 의미한다.(레 13장) 
당시 나병은 고침의 대상이 아니라 깨끗함의 대상이었다. 왜냐하면 이 병은 죄의 상징으로 여겨졌고 그래서 깨끗함을 받아야할 것으로 여겨진 것이다. 레위기 13-14장을 보면 나병환자의 규례가 나오는데 이병을 가진 이들은 먼저 자신의 부정함을 사람들에게 알려야만했다. 그래서 도시와 마을 외곽에서 살아야만 했는데 지금 이 나병환자는 예수님앞에 나아와 주님께서 자신을 깨끗하게 해주실 수 있음을 알고 이를 요청하고 있는 것이다. 
- Widespread agreement exists among commentators that in the Bible “leprosy” is a general term covering various chronic skin diseases and is not limited to Hansen’s disease as is the contemporary use of the word (“a man suffering from a dreaded skin disease,” GNB). Without treatment in a hot climate many skin diseases were vicious. Not only was the disease painful and debilitating but it rendered the victims religiously and socially unclean. They were required to live outside of cities and towns, have no contact with anyone, and declare themselves unclean when anyone approached. The law regarding leprosy is found in Lev 13–14. The Bible never speaks of healing leprosy, always of cleansing it. Part of the reason may be the loathsome nature of the disease, but a more likely explanation is that leprosy is a symbol of sin that must be cleansed. The episode implies that Jesus can forgive sin and therefore prepares for 2:1–12. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 54–55.

41-42절) 본문은 매우 중요한 원문상의 문제를 가진다. 한글 본문은 '불쌍히 여기사’라고 기록하고 있다. 
(막 1:41, 개정) 예수께서 불쌍히 여기사 손을 내밀어 그에게 대시며 이르시되 내가 원하노니 깨끗함을 받으라 하시니
(Mk 1:41, NIV11) Jesus was indignant.* He reached out his hand and touched the man. “I am willing,” he said. “Be clean!” / *Many manuscripts Jesus was filled with compassion
(Mk 1:41, ESV) Moved with pity, he stretched out his hand and touched him and said to him, "I will; be clean."
(막 1:41, KJV) And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.
본문은 불쌍히 여기사와 분노하시며로 나뉜다. 나병환자의 상황에 대해서 질병의 고통가운데 있는 이에 대한 주님의 연민과 불쌍히 여기심, 동시에 죄와 질병에 대해서, 또한 이러한 질병의 상황을 해결하지 못하는 당시의 종교지도자들에 대해서,  율법들 어기고 예수님께 나아오고 있는 이에 대해서 분노하고 있다고 해석한다. 
- This verse contains a more important textual problem. The vast majority of textual witnesses, including those usually considered the most reliable, have a word meaning filled with compassion. Only one Greek manuscript, four Old Latin manuscripts, and one early Christian writer—all of medium value—have a word meaning having become angry (“In warm indignation,” NEB; “Jesus was moved to anger,” REB). Why scribes would have changed the latter to the former is easy to see, but that they would have changed the former to the latter is inconceivable. Despite the massive external attestation for “filled with compassion,” internal considerations are so strong that “having become angry” probably is the original. Furthermore, several other references in Mark refer to Jesus being angry, although they use different words (see 3:5; 10:14). Whether Jesus was “filled with compassion” or “moved to anger,” he displayed human emotion. Mark had no reservations about depicting the humanity of Jesus.
The question then arises, About what or with whom was Jesus angry? Was he angry with the leper? Most interpreters insist that such a thing would be out of character for Jesus, and certainly the idea that Jesus was angry with the leper for interrupting him or approaching him contrary to the law may be set aside. Most who adopt the variant reading take the position that Jesus was angry with the strangely unnamed religious authorities for being unable or unwilling to help the man or that Jesus was angry with the entire evil order in which suffering has such a prominent part. Before a decision can be made about the object of Jesus’ wrath, the stern verbs of v. 43 need to be considered. Jesus was perhaps angered that the leper doubted that the God active in Jesus’ ministry desired his cleansing (cf. Jesus’ reaction to doubt in 9:22–23).

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 55.

43-44절) 이에 병자를 고치시고 그에게 엄히 경고하며 보내신다. 이 일을 아무에게도 말하지 말고 고침받은 몸을 제사장에게 보이고 제물을 드려 그들에게 이 증거를 보일 것을 말씀하신다. 본문에 그들에게로 번역된 단어는 to then & against로 해석이 가능하다. 후자로 해석할 경우 예수님의 사역에 나타난 하나님의 능력을 인정하지 않는 제사장들에게 그 증거를 보여서 이를 입증하라고 이야기하시는 것이다. 
- Still another problem is the meaning of the last item in the verse. The word “them” probably refers to the priests, even though the word “priest” earlier in the verse is singular. Alternatively, it could refer to the people generally; but in this case there is no antecedent for the pronoun. In Greek the testimony can be either “to them” or “against them.” If the former, evidence of the healing is presented; but this is so obvious that it need not be stated. If the latter, the priests who do not recognize the power of God at work in Jesus produce evidence against their worthiness to hold the office. In 6:11 the same three words certainly mean against them, and that is probably the idea here. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 56.

45절) 하지만 그 사람은 예수님께서 침묵하라고 하신 명령을 듣지 않고 나아가 그 이야기를 널리 전파하게 되었고 그래서 많은 이들이 예수님께 나아옴으로 드러내고 다니지 못할 지경이 되어 버렸다. 본문의 전파하다는 ‘케리쏘’로 복음이 선포될때 주로 사용되는 단어이고 이 일은 ‘로고스’인데 일반적으로 하나님의 말씀을 의미하는데 본문에서는 예수님이 행하신 이 이적을 의미한다. 예수님은 그에게 잠잠하라고 명하셨지만 고침을 받은 이 사람은 도저히 침묵할 수 없었던 것이다. 주변의 사람들도 그의 모습에 의아해했고 이를 증거하지 않을 수 없었을 것이다. 이렇게 누르면 누를수록 예수님의 존재와 그분의 가르침, 능력은 사람들에게 퍼져나갔다. 
- This verse contains the first instance of disobedience to the command to be silent, unless the word “he” refers to Jesus. The word “preach” (kēryssō, translated “talk freely” by the NIV) usually refers to the proclamation of the gospel, and the word “word” (logos, translated “news” by the NIV) often refers to the word of God; but they sometimes have a more general meaning as the NIV properly understands.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 57.



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35 cAnd rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and dthere he prayed. 36 And Simon and those who were with him searched for him, 37 and they found him and said to him, e“Everyone is looking for you.” 38 And he said to them, “Let us go on to the next towns, that I may preach there also, for fthat is why I came out.” 39 gAnd hhe went throughout all Galilee, preaching in their synagogues and casting out demons.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:35–39.


35절) 새벽 미명에 예수님께서 한적한 곳으로 가셔서 기도하셨다. 본문의 한적한 곳은 광야와 동의어이다. 그분은 의도적으로 무리들과 제자들과 떨어져서 하나님과의 교제의 시간을 가지기 원하셨다. 그 교제의 시간을 위해서 주님은 아침 일씩 일어나셔서 무리들을 떠나서 한적한 곳으로 가셔서 기도하셨다. 그분과의 교제를 위해서 의도적으로 일어나, 떠나, 나아가, 기도하신 것이다. 우리는 주님과의 교제를 위해서 어떤 일을 하고 있는가? 이외에도 마가복음에서 중요한 시점에 의도적으로 한적한 곳에 나아가 기도하시는 장면이 등장한다. 
- In only two other places did Mark indicate that Jesus prayed, in 6:46 after walking on the water and in 14:32–42 in Gethsemane. All three were times of crisis when Jesus was tempted to take an easy way rather than that of suffering and death. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 53.

아주 중요한 사명, 어려운 일에 봉착했을때 간절히 기도하는 부류가 있는가 하면 이미 위대한 일을 이룬 가장 바쁜 중에도 새벽에 일어나는 부류의 사람이 있다. 본문의 사건, 주님이 기도하신 것은 기도에 대해 매우 중요한 교훈을 우리에게 제공한다. 
- Every person has some measure of power. The fundamental issue is not how we can obtain more, but how we use what we have. Praying as Jesus did is a tremendous statement about power. In God’s original design we were created to exercise authority as stewards. Whether we pray about the things that are within our power to do reveals a great deal about us. In this sense we might even speak of prayer as a barometer of faith. In prayer we submit our will to God’s. If we do not pray, it is quite possible that we are operating on our own agenda and have refused our proper role as stewards. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 49–50.

36-37절) 시몬과 그와 함께 있는 자들(안드레, 야고보, 요한)이 주님을 따라가 모든 사람이 주님을 찾습니다라고 말한다. 본문 36절에서 예수의 따라가라는 단어는 ‘카타디오코’로 나쁜 의도로 뒤따르다라는 의미이다. 앞서서 주님의 이적을 보고 이를 추구하는 많은 이들앞에 예수를 드러내고 자랑하기 위한 의도가 있었다. 말하자면 예수님의 사역의 의도를 아직 제자들이나 무리들은 이해하지 못하고 있었던 것이다. 
- Here Mark indicated the error of the disciples. They wanted Jesus to take advantage of his growing popularity and perform more miracles. However, Jesus’ primary mission was not to be a miracle-worker but a redeemer. The disciples failed to understand that the popularity itself made Jesus want to withdraw. The people of Capernaum apparently had no interest in Jesus beyond his miracles or any interest in coming under the reign of God. The verb Mark chose near the end of v. 37 (zētousin) is filled with irony. Whatever Aramaic verb the disciples used, they meant it in a good sense. Everywhere else in Mark, however, the Greek verb, which is not the same as in v. 36, translated “looking for” means to seek with evil or inappropriate intention. Mark recognized that the acclaim of the crowd was not good. Verse 37 is the first instance in Mark where the disciples failed to understand the mission of Jesus. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 53–54.

38-39절) 이에 예수님께서는 다른 가까운 마을로 가자하시며 내가 전도하는 이 일을 위해서 이땅에 왔음을 이야기하시고 실제로 갈릴리 여러 회당을 다니시며 전도하시고 귀신을 내어쫓으셨다. 누가는 조금더 구체적으로 하나님 나라의 복음을 전하기 위해서 이땅에 왔다라고 기록하고 있다. 
- Jesus’ answer contains an ambiguity. The last statement could be translated literally, “For this [purpose] I have come out.” The question is whether the reference is to leaving Capernaum, going into all of Galilee, or having come from God. Luke’s parallel (4:43) takes the third possibility, and Mark probably meant the same thing (cf. Mark 1:24). James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 54.

본문의 핵심은 하나님 나라의 복음의 선포이다. 이 일을 능력있게 선포하기 위해서 그분은 말씀을 통해서, 이적을 통해서 그 일을 하고 계신다. 주님은 이 하나님 나라의 능력이 이땅에 실제로 임재했음을 보여주는 도구로 이적을 선포하고 계신다. 하나님 나라의 복음이 역사적으로, 사회적으로, 영적으로, 정치적으로 영향력을 가지고 있음을 본문을 통해서 보여주고 있는 것이다. 
- This section draws to a close with a brief summary: So he traveled throughout Galilee, preaching in their synagogues and driving out demons (1:39). This is the second time in two verses that Mark emphasizes Jesus’ preaching mission. Yet except for the brief outline of his message in 1:15, we do not have a sample of his preaching. In fact, it is not until the beginning of Mark 4 that Mark lets Jesus speak long enough to give us anything like a sermon. Is it not strange to find this insistence on the importance of preaching and then to observe Jesus doing everything except preaching?
Could it be that Mark intends to tell us what Jesus preached by showing us what he did? Could these miracle stories also be sermons? There is a very good reason for thinking that this is actually so, for the one sample of Jesus’ preaching that we have announces that the time has come and that the kingdom of God is near. We have already seen that the way in which the stories in 1:16–39 are told reflects the first theme. These events are connected in a rapid-fire narrative that indicates that the time has come for something new.
In a similar way the stories also demonstrate that the kingdom of God is near. They show the power of the kingdom making its presence felt in the world. It makes new demands on people. It comes against the powers of evil, and it frees people from illness. In a remarkable way this is the climax of the initial exposition of Jesus’ authority. In the interplay between what Jesus proclaims and what he does, we see an awesome demonstration of power: what he proclaims happens, and it happens immediately.
Here we find the key to understanding the role of miracles in the Gospel of Mark. They are his words taking shape among the historical, social, spiritual and political forces that shape the world. They are sermons that become events. In one way or another they are all expressions of his fundamental proclamation that the kingdom of God is near. Without the miracles his preaching would be another collection of encouraging words, suitable perhaps for greeting cards or occasions when something inspirational needed to be said. But Jesus did not come to offer the world an anthology of inspirational sentiment. He came with a message of power, and that power is displayed in the miracles. For this reason his words and actions are inseparable.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 50–51.



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