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Jesus Heals a Man with an Unclean Spirit
21 jAnd they went into Capernaum, and immediately kon the Sabbath lhe entered the synagogue and was teaching. 22 And mthey were astonished at his teaching, mfor he taught them as one who had authority, and not as the scribes. 23 And immediately there was in their synagogue a man with an unclean spirit. And he cried out, 24 n“What have you to do with us, Jesus of Nazareth? Have you come to destroy us? oI know who you are—pthe Holy One of God.” 25 But Jesus qrebuked him, saying, “Be silent, and come out of him!” 26 And the unclean spirit, rconvulsing him and scrying out with a loud voice, came out of him. 27 And they were all tamazed, so that they questioned among themselves, saying, “What is this? uA new teaching with authority! He commands even the unclean spirits, and they obey him.” 28
And at once his fame spread everywhere throughout all the surrounding region of Galilee.
일반적인 축사 이야기는 먼저 귀신이 등장하고 귀신의 방어, 축사, 이것을 바라본 사람들의 반응으로 전개된다.
- This typical exorcism story consists of an encounter with a demon (v. 23), the demon’s defense (v. 24), the exorcism itself (vv. 25–26), and the effect on the observers (vv. 27–28).
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 49.
21절) 가버나움은 예수님의 갈릴리 사역의 중요 요충지였다.
- There must be a period of time between vv. 20 and 21 because what is in vv. 16–20 could not have taken place on a Sabbath. Although not mentioned in the Old Testament, Capernaum, meaning village of Nahum or village of consolation, was an important town on the northwest shore of Lake Galilee. Capernaum was on the main road between Egypt and Mesopotamia, in the tetrarchy (rule of a fourth part or any petty kingdom) of Herod Antipas and near the border of the tetrarchy of Philip, and the site of a toll station. Jesus seems to have made Capernaum his headquarters during much of his Galilean ministry. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 49.
당시 회당에 방문한 선생이 있을때 그를 초청해서 말씀을 듣는 것이 일반적인 풍습이었다. 예수님은 공식적인 수업을 받으신 적은 없지만 이미 알려진, 평판좋은 선생이었고 이날도 그래서 회당에서 가르치신 것이다.
- It was a common practice for visiting teachers to be invited to read the Scripture and/or speak, a custom from which Paul as well as Jesus benefited. That Jesus was invited to speak indicates he had already established a reputation as a teacher and that this was not one of the first events in his ministry. Jesus was recognized as a teacher even by his opponents (cf. 12:19), although there is no evidence that he had received any formal training. Certainly he was not a typical rabbi.
Fifteen times Mark indicated that Jesus taught (also v. 22; 2:13; 4:1–2; 6:2, 6, 34; 8:31; 9:31; 10:1; 11:17; 12:14, 35; 14:49), and twelve times he referred to him as a teacher (see references in comments on 4:38). He did not give much of the content of Jesus’ teaching. Here Mark gave none.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 50.
22절) 예수님의 가르침은 다른 서기관들과는 달리 권위가 있었다. 왜냐하면 주님은 이전에 다른 학자들이나 선생들의 말을 인용하는 방식으로 가르치시지 않았고 신적 권위를 가지고 말씀하셨기 때문이다. 또한 말씀과 이적을 함께 행하심으로 주님은 자신의 말씀과 사역에 능력이 있음을 보여주셨다. 예수님에게 있어서 더 강조점을 가르침에 있었지만 회중들의 입장에서는 그분의 이적에 더 초점을 맞추고 그것에 열광했다. 또한 이러한 신적이 이적이 그분의 말씀에 더욱 큰 권위를 싫어준 것도 사실이다.
서기관은 단지 율법을 필사하는 역할만 한 것이 아니라 그것을 읽고 해석해주는 역할을 했다 구약의 에스라가 성경에 언급된 첫번째 서기관이라고 할 수 있다.
- The word usually translated “scribes” is found twenty-one times in Mark and is regularly translated “teachers of the law” by the NIV. They were not copyists but scholars and therefore experts in the interpretation of the law. Their interpretations, which in the time of Jesus existed only in oral form and are therefore called the oral tradition (cf. 7:5–13), constituted a second law that came to be as important as the written, or Mosaic, law. Ezra was the first such scribe mentioned in Scripture (Ezra 7:6, 11, 12, 21).
NIV New International Version
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 50.
23-24절) 마침(곧) 바로 그때, 예수님이 회당에서 권위있는 말씀을 가르치시는 그때 더러운 귀신들린 사람이 소리지르며 예수님과 조우한다. 그는 “나사렛 예수여, 우리가 당신과 무슨 상관이 있습니까? 우리를 멸하러 오셨습니까? 나는 당신이 누구인줄 아는데 하나님의 거룩한 자 입니다”라고 외친다. 본문에서 보는 것처럼 귀신은 예수님의 존재에 대해서 그분이 누구신지, 무엇을 위해서 오셨는지 분명히 알고 있었다. 이 질문은 그분의 행동을 촉구한다.
- 2 Chr 35:21). The second sentence, however, could be an assertion rather than a question: “You have come to destroy us!” The demon tried unsuccessfully to oppose Jesus by employing his name. Note how the demon spoke through the man, sometimes for himself and sometimes for demons in general. “Holy One of God” probably is a messianic title, although there is very little attestation for that. In the Old Testament God is usually the Holy One. Here the title implies that Jesus has a special relationship with God. In v. 24 the demon acknowledged the true identity of Jesus (cf. v. 34)—something the disciples were slow to do. In fact, only at the crucifixion did a human being confess Jesus as the Son of God, and he was not one of the disciples (15:39). James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 51.
25-26절) 예수님께서 귀신들린 자의 외침을 꾸짖으사 잠잠하라 하시고 그에게 나오라 명하신다. 이에 더러운 귀신이 경련을 일으키며 그 사람에게서 나왔다. 예수님께서는 아직 자신의 때가 이르지 아니하였기에 그에게 자신이 누구인지를 말하는 것을 금하신다.
예수님께서는 자신의 이러한 이적행함이 그분의 때와 하나님나라 복음의 본질을 흐릴 것을 우려해서 드러내시지 않으려고 했으나 이것을 금할수록 더욱 널리 펴져나갔다.
- Although silencing the demon was common in exorcisms, commands of silence are so prominent in Mark that v. 25 should be looked upon as the first intimation of the so-called “messianic secret.” Where demons are involved, an adequate explanation might be that even true testimony from satanic beings could only discredit Jesus in the eyes of most.2Another explanation must be sought, however, where his disciples (8:30; 9:9) and those who had been healed or who had been witnesses of healings (1:44; 5:43; 7:36; and a variant reading at 8:26) were silenced. Jesus likely did not want to be known primarily as a wonder-worker or at all as a political or military deliverer because such a reputation would compromise his main mission of redemption (cf. 10:45). Even so the problem remains of why, if he did not want to be widely known for his miracles, he kept performing them in public and why the silence kept being violated (1:45; 7:24, 36). In 5:19 Jesus even commanded a person to go home and tell how his demons had been expelled. A possible answer is that in the Bible generally and in Mark’s presentation of Jesus specifically there is tension between the known and the unknown, between the revealed and the veiled. Until the cross and resurrection the true nature of Jesus could not be fully known.
2 Cf. Paul’s rejection of the testimony of the demon-possessed girl (Acts 16:16–18).
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 51.
27-28절) 이렇게 귀신이 물러나는 것을 보고 권세있는 새로운 가르침으로 여겼고 이에 그분의 소문이 갈릴리 주변으로 퍼져나가게 되었다. 이처럼 이적은 복음서에서 매우 중요한 역할을 한다. 마가는 17번의 예수님의 이적을 기록하고 있다. 하지만 마가는 이적 자체를 예수의 권위나 신성의 증거로 여기지 않았다. 이러한 이적은 믿음과 함께할때에야 비로서 증거가 되는 것이다. 이러한 이적은 하나님 나라의 도래의 사인이다. 특별히 귀신을 쫓아내는 것은 사탄의 통치가 무너지고 하나님의 통치가 사작되었음을 나타낸다.
- Miracles obviously play an important role in this Gospel. Mark recorded seventeen individual miracles of Jesus and summarized others. In doing so he devoted more space in proportion to total length than any other Gospel. Nevertheless he did not attempt to employ them as compelling proof of the deity or authority of Jesus. They become “proof” only when accompanied by faith. They are signs of the advent of the kingdom of God. Especially do the exorcisms denote the breaking down of the reign of Satan and the establishing of the reign of God. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 51–52.
결국 이적의 핵심은 하나님 나라의 도래를 눈앞에 보여주는 것이다. 사탄의 통치로 괴로워하는 백성들에게 이제 그 통치가 무력화 되었고 하나님의 새로운 시대가 도래했음을 눈앞에 보여주는 것이다. 이것이 이적의 핵심이다. 하지만 이러한 이적만을 추구하며 살기를 원하는 것은 건강한 신앙이라고 할 수 없다.
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