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마가는 예수님의 제자가 아니었다. 그런데 예수님의 행적에 대해서 상세하게 기록하고 있는데 이는 여러 전통의 증언이나 마가복음 내적인 증거를 통해서 볼때 베드로의 증언과 경험을 토대로 기록된 것이라고 여겨진다. 실제로 베드로가 포함된 사건은 보다 상세하게 기록하고 있으며 그의 약점뿐만 아니라 모든 제자들의 약점을 다루고 있고 반대로 마태복음이나 누가복음에서 베드로의 칭찬받을 만한 내용은 생략하고 있다.
- Widespread evidence from the early church fathers affirms that Peter passed on reports of the words and deeds of Jesus to his attendant and writer, John Mark. Of particular significance in this regard are the brief statements by Papias (Bishop of Hierapolis; c. a.d. 120), preserved by Eusebius of Caesarea (260–340). Papias states that he received oral tradition from John the elder and apostle, and he passes on the following regarding Mark: (1) he was the writer for Peter; (2) he wrote down accurately as much as he could remember of Peter’s words, which the latter had adapted to the needs of the moment; (3) he was not an eyewitness of Jesus, nor a disciple (but see note on Mark 14:52); and (4) it was his desire not to omit or misrepresent anything. Papias concluded that the Gospel of Mark gains its apostolic and reliable character from its Petrine origin (Eusebius, Ecclesiastical History 2.15.1–2; 3.39.14–16).
Internal evidence also supports the Patristic testimony that Peter stands behind Mark’s Gospel. Mark’s account is especially vivid when recounting incidents involving Peter. It presents the weaknesses of Peter, as well as the disciples as a whole, and omits praiseworthy or noticeable references to Peter reported in Matthew and Luke. It has also been observed that there exists a certain structural proximity between Peter’s Caesarea speech (Acts 10:34–43) and the Gospel of Mark.
c. about, approximately
시기와 장소
일반적으로 본 마가복음은 로마에서 주후 50년 중후반 혹은 60년 중후반에 기록되었다고 본다.
50년 중 후반으로 보는 견해는 사도바울이 사도행전에서 로마 감옥에 있던 시기를 62년 정도로 보기 때문이다. 만얀 사도행전이 60년 초에 기록되었다면 그 이전에 기록된 누가복음은 이보다 앞서 기록되었을 것이고 일반적으로 누가복음은 마가복음을 기초로 기록한 것으로 보기에 이 전에 기록되었을 것으로 추정하는 것이다. 이렇게 본다면 50년 중후반으로 보는 것이 타당하다.
하지만 누가복음이 마가복음을 기초로 한것이 아니라면 또다른 여러 증거들을 통해서 60년대로 추정할 수도 있다. 이레니우스는 그의 저작에서 "베드로와 바울이 떠난후 베드로의 제자이자 해석가였던 마가가 베드로에 의해서 선포되었던 말씀을 우리를 위해서 기록하였다라"고 말했다. 여기서 떠남을 베드로의 죽음으로 해석한다면, 베드로의 죽음을 64년으로 보기에 이 이후에 기록한 것으로 볼 수 있다. 하지만 이 떠남을 죽음이 아니라 그저 로마를 떠난 것으로도 해석할 수 있기에 기록 시기는 50-60년으로 좀 폭넓게 추정 가능하다.
- The external and internal data most convincingly point to Rome as the place of composition and a date for Mark in the mid- to late-50s a.d. (but some scholars date it in the mid- or late-60s; see below). The argument in favor of the mid- to late-50s is that the book of Acts ends with Paul in prison c. a.d. 62, leading many scholars to believe that Acts was written around that time. (Others suggest that Acts does not end at the point it was written because the key point of Acts is that the gospel had made it to Rome.) If Acts was written in the early 60s, then Luke’s Gospel was written before Acts (cf. Luke 1:3 with Acts 1:1), sometime in the early 60s. And if Luke depends on Mark’s Gospel for much of his material and overall structure (the clear majority view among scholars today), then Mark was written before Luke. This would place Mark in the mid- to late-50s. In fact, such a date fits with an early church tradition that Peter was in Rome in the early- to mid-50s. Eusebius (writing c. a.d. 325) says, “in the same reign of Claudius [who died in a.d. 54] the Providence of the universe … guided to Rome the great and mighty Peter … preaching the gospel.… But … the hearers of Peter … were not satisfied with a single hearing … but with every kind of exhortation besought Mark … seeing that he was Peter’s follower, to leave them a written statement of the teaching given them verbally, nor did they cease until they had persuaded him, and so became the cause of the Scripture called the Gospel of Mark” (Eusebius, Ecclesiastical History 2.14.6–2.15.1; cf. a similar tradition in 6.14.6–7, quoting Clement of Alexandria, who lived c. 155–220). The Anti-Marcionite Prologue to Mark (late 2nd century a.d.) also places the writing during Peter’s lifetime, for it says that Mark “wrote this gospel in parts of Italy. When Peter heard this, he approved and affirmed it by his own authority for the reading of the church.”
However, if a somewhat later date for Luke-Acts is adopted, or if the similarities between Mark and Luke do not demonstrate that Luke used a completed written copy of Mark, then a date for Mark in the mid- to late-60s is possible. Some find support for this in a statement from Irenaeus (d. c. a.d. 195) that, “After their [Peter and Paul’s] departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter” (Against Heresies 3.1.2). If Peter’s “departure” refers to his death, and Peter
p 1890
died in a.d. 64, then the Gospel of Mark would have been written after 64, the year Peter died. On the other hand, this may refer not to the writing but to the publication of Mark, or may speak of Peter and Paul’s “departure” from Rome, not their death. So a date in the mid- to late-50s is most likely, but a date in the mid-60s is possible.
c. about, approximately
c. about, approximately
c. about, approximately
d. died
c. about, approximately
주제
마가복음의 궁극적인 주제와 목적은 바로 예수님의 제자도에 대한 보편적인 부름에 대한 제시와 변호라고 할 수 있다. 예수님과의 교제는 제자로서의 삶의 핵심이다. 그분과의 교제는 그분을 신뢰하고, 그를 고백하고, 그의 행동을 기록하고, 그의 가르침을 따르고 그분과의 교제를 통해서 그분을 닮아가는 것이다. 또한 제자됨은 예수님께서 직면하신 여러 종류의 반대에 직면하는 것을 준비하는 것을 의미한다.
- The ultimate purpose and theme of Mark is to present and defend Jesus’ universal call to discipleship. Mark returns often to this theme, and as the narrative unfolds he categorizes his main audience as either followers or opponents of Jesus. The outline demonstrates that Mark’s central effort in presenting and supporting this call is to narrate the identity and teaching of Jesus. This fact implies that discipleship for Mark is essentially a relationship with Jesus, not merely following a certain code of conduct. Fellowship with Jesus marks the heart of the disciple’s life, and this fellowship includes trusting him, confessing him, taking note of his conduct, following his teaching, and being shaped by a relationship to him. Discipleship also means being prepared to face the kind of rejection that Jesus faced. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1890.
목적, 이유 및 배경
마가복음이 로마에서 기록되었지만 이는 교부시대, 이방의 그리스도인들을 이 복음서의 수신자로 언급합니다. 마가는 유대 관습에 익숙하지 않은 청중들에게 이 복음서를 기록했습니다. 마가는 그들에게 이러한 관습을 알리기를 원했는데 왜냐하면 유대인들은 예수의 임재가 이스라엘과 온 세계에 대한 하나님의 역사의 정점으로 이해하기 때문입니다.
- Though Mark wrote from Rome, the Gospel of Mark was composed for the wider church as the record of the apostolic testimony of Peter. Even during the early Patristic period, Gentile Christians were frequently mentioned as the recipients of this Gospel. Mark addresses an audience that is largely unfamiliar with Jewish customs. He intends to familiarize them with those customs, because only then will they understand the coming of Jesus as the culmination of God’s work with Israel and the entire world. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1890.
주요 주제
문학적 특징
마가복음은 여러 다양한 사건들을 모자이크식으로 구성하고 있따. 마가의 의도는 현재 그분의 사역과 사명을 타나내는 예수의 행함과 가르침을 말하는 것이다. 다양한 장르의 이야기들로 구성되어 있다. 특히 이야기들이 내러티브의 형태를 띠고 있지만 시간적인 순서를 따르고 있지는 않다.
특히 마가는 헬라의 동사들을 사용하여 동작의 생생함, 신속함을 묘사한다.
장소적 배경
개요
I.Introduction (1:1–15)
II.Demonstration of Jesus’ Authority (1:16–8:26)
A.Jesus’ early Galilean ministry (1:16–3:12)
B.Jesus’ later Galilean ministry (3:13–6:6)
1.Calling of the Twelve (3:13–35)
2.Parables (4:1–34)
3.Nature miracle, exorcism, and healing (4:35–5:43)
4.Rejection at Nazareth (6:1–6)
C.Work beyond Galilee (6:7–8:26)
1.Sending of the Twelve (6:7–13)
2.Death of John the Baptist (6:14–56)
3.Teachings on moral defilement (7:1–23)
4.Opening to Gentiles (7:24–30)
5.Additional miracles in Decapolis and Bethsaida (7:31–8:26)
III.Testing Jesus’ Authority in Suffering (8:27–16:8)
A.Journey to Jerusalem (8:27–10:52)
1.Peter’s confession (8:27–33)
2.Call to discipleship (8:34–9:1)
3.Transfiguration and healing (9:2–29)
4.Instruction on discipleship: putting others first (9:30–50)
5.Instruction on discipleship: divorce, wealth, humility (10:1–52)
B.Entering and judging Jerusalem (11:1–13:37)
1.Triumphal entry to Jerusalem (11:1–11)
2.Jesus’ judgment on religious leaders (11:12–12:44)
3.Jesus and the coming judgment (13:1–37)
C.Death and resurrection in Jerusalem (14:1–16:8)
1.Betrayal (14:1–52)
2.Trial (14:53–15:20)
3.Crucifixion and resurrection (15:21–16:8)
4.[“Longer ending of Mark” (16:9–20; see note)]
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