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9 And he said to them, “Truly, I say to you, there are some standing here who will not ltaste death muntil they see the kingdom of God after it has come nwith power.”
The Transfiguration
2 oAnd after six days Jesus took with him pPeter and James and John, and led them up a high mountain by themselves. And he was qtransfigured before them, 3 and rhis clothes became radiant, intensely white, as no one1 on earth could bleach them. 4 And there appeared to them Elijah with Moses, and they were talking with Jesus. 5 And Peter said to Jesus, s“Rabbi,2 it is good that we are here. Let us make three ttents, one for you and one for Moses and one for Elijah.” 6 For uhe did not know what to say, for they were terrified. 7 And va cloud overshadowed them, and va voice came out of the cloud, w“This is my beloved Son;3 xlisten to him.” 8 And suddenly, looking around, they no longer saw anyone with them but Jesus only.
l John 8:52; Heb. 2:9
m [ch. 13:30; Matt. 10:23; 23:36; 24:34]
n ch. 13:26; 14:62; [Matt. 25:31]
o For ver. 2–8, see Matt. 17:1–8; Luke 9:28–36
p ch. 5:37; 14:33
q [2 Cor. 3:18 (Gk.)]
r Dan. 7:9; [Ps. 104:2; Matt. 28:3]
1 Greek launderer (gnapheus)
s See John 1:38
2 Rabbi means my teacher, or my master
t [Neh. 8:15]
u [ch. 14:40; Luke 9:33]
v 2 Pet. 1:17; [Ex. 24:15, 16]
v 2 Pet. 1:17; [Ex. 24:15, 16]
w ch. 12:6; See Matt. 3:17
3 Or my Son, my (or the) Beloved
x Acts 3:22
1절) 제자들을 향해서 죽기전에 하나님의 나라가 능력가운데 임하는 것을 볼자가 있을 것이다라고 말씀하시는 주님. 이 고백이후에 예수님께서 세 제자(베드로, 야고보, 요한)을 데리시고 변화산으록 가셔서 하나님 나라의 권능을 보여주고 계신 것이다. 그 권능가운데 임한 하나님 나라의 모습이 바로 이후의 기록이다.
본문을 보면서 죽기전에 하나님 나라가 권능가운데 임하는 것이 바로 이후에 나오는 변화산의 환상이라고 할때 문제는 이후의 엿새동안에 죽은 제자들은 없다는 것이다. 또한 권능가운데 임한다는 것의 의미가 무엇인지가 논쟁의 주제였다.
- Some standing here who will not taste death probably points toward the three disciples who will accompany Jesus to the Mount of Transfiguration. To see the coming of the kingdom of God … with power refers to an anticipation of this future event in the transfiguration (see 2 Pet. 1:16–18), which prefigures the overwhelming glory of Christ in his return (Dan. 7:13–27; Matt. 16:28; Mark 8:38; 13:26–27). For various interpretations of Jesus’ statement, see note on Matt. 16:28. Letting go of self-centered self-determination (Mark 8:34) leads to glimpses of future glory (9:1–8), just as the death (8:31) and glory (8:38) of the Messiah are to be seen together.
- One problem with this understanding is that the statement about some who were present not tasting death before the coming of the kingdom in power seems to imply that some would do so. None of the disciples died during the six days between the announcement of v. 1 and the transfiguration (v. 2). The statement, however, does not necessarily imply that. All it certainly indicates is that some but not all would witness the event. More serious is the charge that the kingdom of God did not come in power at the transfiguration (the verb form, a perfect participle, suggests the meaning come and stay). This difficulty perhaps prompted Luke to omit the phrase “come in power” (cf. Luke 9:27).
J. Calvin took the difficult phrase to mean “the revelation of the heavenly glory which Christ began with the resurrection and then more fully offered when he sent the Holy Spirit and worked marvelous deeds of power.”4 M. Luther and K. Barth championed similar interpretations.5 That God’s kingdom came in power in Jesus’ resurrection from the dead is a common New Testament idea (cf. Rom 1:4; 1 Cor 6:14; 2 Cor 13:4; Phil 3:10). Only Judas did not live to witness the resurrection and Pentecost, and therefore this interpretation creates a possible problem with the word “some,” though of course it does not if “some” refers to the crowds (8:34).
A third interpretation is that the kingdom had already come in power through the healing and teaching ministry of Jesus (cf. the use of the term “authority” in 1:22, 27; 2:10; 3:15; 6:7; etc.). There is, however, a difference between the nearness of the kingdom in 1:15 and the powerful manifestation of it here. Furthermore, why would not all the disciples have been able to observe the kingdom if it had already come with power? One possibility is the disciples’ inability to see, which we have noted is a recurring Markan theme. Another possibility is that the reference points to the coming of the Spirit at Pentecost.
A fourth view is that Jesus meant the world mission of the church. This, however, was a gradual manifestation and not a sudden event as the statement implies.
A fifth view finds the fulfillment in the destruction of Jerusalem in a.d. 70. By then, however, tradition suggests that most of the disciples had died, and again there is a problem with the word “some.” Furthermore, the destruction of Jerusalem was primarily an event in the history of Judaism, not Christianity, although it had some implications for Christianity. Though the coming of God was often for judgment in the Old Testament (Isa 13:5–16; 30:27–33; 64:1–2; Jer 51:25–26; Mal 3:1–2, 5), this usage would be unusual for the New Testament, which generally associates the coming of the kingdom of God in power with salvation.6
A sixth view argues from the Markan context (8:38; cf. 13:26) that the kingdom of God comes in power at the Parousia. The improbability of these other views is another reason for identifying the event with the transfiguration (see further the comments on the “Date” in the introduction). Despite interpretive difficulties, this saying was a word of encouragement to the powerless ones in Mark’s community who struggled to remain loyal to Jesus despite harrassment and the prospect of real persecution (cf. the warning in 8:38): some will indeed live to see God exercise his reign.
4 J. Calvin, Commentarius in Harmoniam evangelicam, Corpus Reformatum 73:483, cited by G. R. Beasley-Murray, Jesus and the Kingdom of God (Grand Rapids: Eerdmans, 1986), 188.
5 M. Luther, “Annotationes in aliquot capita Matt.” Weimar Ausgabe 38:648ff.; K. Barth, Church Dogmatics 3/2, ed. G. Bromiley and T. F. Torrance, trans. H. Knight (Edinburgh: T & T Clark, 1969), 499.
6 Beasley-Murray, Jesus and the Kingdom, 6, observes: “The Lord comes for the punishment of the wicked and the deliverance of his people. A survey of the references in the Old Testament to the coming of God would show that a preponderance of the passages feature the former motif, which reflects the early associations of the language of theophany with battle and of the coming of God with the ‘wars of the Lord.’ ”
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 138–140.
- The story functions in Mark to show that Jesus is more than what he appeared to be, that he is in fact the Son of God in the most advanced sense of that term. He had to suffer, but suffering was not his ultimate destiny. His ultimate destiny was to be glorified. The transfiguration is a preview of the full establishment of the kingdom of God at the glorious return of Jesus prophesied in 8:38. (Note 2 Pet 1:16–18, where the transfiguration is also associated with the coming of Christ.) The transfiguration serves as a preview of the full establishment of the kingdom of God at Jesus’ return. The experience, occurring as it did soon after the first passion prediction, no doubt reassured the original disciples. It does the same for the readers of the Gospel, both ancient and modern.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 141.
2-3절) 앞서의 고백과 주님의 말씀이 있고나서 6일후에 예수님께서 베드로와 야고보와 요한을 데리시고 높은산(헐몬산)으로 올라가셔서 변화되신다. 그 모습은 그의 옷이 광채가 나서 세상에서 누구도 그렇게 희게 할 수 없을정도로 희게 변화되신 것이다.
- The transfiguration offers a glimpse into the radiant and divine glory of Jesus (Heb. 1:3; see also note on Luke 9:29), who is God’s Son and the judge of all. On white as heavenly brightness, cf. Dan. 7:9; Luke 24:4; Acts 1:10; Rev. 1:14; 20:11.
- “Peter, James and John” are singled out for special favor as also in 5:37 and 14:33 and, with the addition of Andrew, in 13:3. As a result these three are sometimes referred to as the inner circle of the disciples.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 141.
변형되사(메타몰포), 이 단어는 metamorphosis라는 단어로 변형, 변태의 의미를 지닌다. 이는 오가닉 물질이 바위로, 올챙이가 개구리로, 나방의 유충이 나비로 변화되는 것을 의미할때 사용되는 단어이다.
- The word translated “transfigured” is found elsewhere in the New Testament in Rom 12:2 and 2 Cor 3:18 (and the parallel in Matt 17:2). In Romans and 2 Corinthians it refers to moral transformation, in Mark and Matthew to physical transformation. The cognate noun, which does not appear in the New Testament, is the source of the English word “metamorphosis,” which is used to describe such things as the change of organic matter into rock, a tadpole into a frog, and a caterpillar into a butterfly. In whatever context the Greek or English derivative appears, the reference is to a radical change, to a complete transformation. Jesus’ appearance was temporarily changed from that of an ordinary human being to a divine being in all of his glory.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 141–142.
4절) 엘리야와 모세가 변화산에 예수와 함께 있는 것을 보았다. 여기서 엘리야는 선지자를, 모세는 율법을 대표하는 인물이다. 이로 보건데 예수님은 이 율법과 선지자를 대표하는 인물인 것이다. 마가는 엘리야를 먼저 언급하는데 마태와 누가는 모세를 먼저 언급한다.(마 17:3, 눅 9:30)
5-6절) 베드로는 예수님께서 모세와 엘리야와 함께 계신 것을 보고 이곳에 초막 셋을 짓겠다고 말한다. 하나는 주를 위하여 하나는 모세를 위하여, 나머지 하나는 엘리야를 위하여 말이다. 그런데 그들은 지금 이 변화산의 환상이 너무 두려워서 무슨말을 하는지도 제대로 모르고 있다는 것이 문제이다.
베드로는 두려움 가운데, 하지만 지금 영광가운데 계신 주님의 모습이 너무 좋아서 이곳에서 더 머물기 위한 목적으로, 이 경험이 더욱 연장되기를 바라는 마음에서 이런 요청을 하고 있다. 하지만 분명한 것은 이러한 환상은 우리의 삶의 일상이 될 수 없다는 것이다.
- Once more, Peter and his companions do not grasp the greatness of the Messiah (cf. 4:40; 6:52; 7:18; 8:17–21, 32–33; 9:32; 14:26–42). Peter sees Jesus merely as someone similar to Moses and Elijah and wishes to raise tents (as earthly habitations for heavenly beings) for them, perhaps because he wants to prolong the experience. Peter does not know what he is saying, for he is speaking out of fear (9:6).
7절) 이렇게 두려움과 경외감속에서 구름속에서 하나님의 음성이 들린다. “이는 내 사랑하는 아들이니 너희는 그의 말을 들으라” 이 메시지는 예수님께서 모세나 엘리야보다 더 크신 분이라는 사실을 증명해주는 것이다. 누구든지 하나님의 메시야를 거절하는 자는 그분을 보내신 하나님을 거절하는 것이기 때문이다. 바로 이 하나님의 음성을 통한 확증이야말로 앞서 1절에서 말한대로 죽기전에 보게될 권능가운데 임한 하나님의 나라의 모습임에 틀림없다.
- The voice … out of the cloud echoes Ex. 24:15–16. This is my beloved Son; listen to him is uttered for the benefit (cf. Mark 9:2, 4, 7, 12–13) of the three disciples (cf. 4:34; 6:31–44; 9:28; 13:3; 2 Pet. 1:16–18). Jesus, with all his claims, is endorsed by the Father (see Ps. 2:7; Isa. 42:1; Mark 1:11). “Listen to him” echoes Deut. 18:15, 18, where Moses is shown to be a leader-prophet. Anyone who does not listen to the Messiah of God rejects God, who sent him. The three disciples see the glory of Jesus; they see his greatness over Moses and Elijah; and they hear the divine authentication of Jesus as the eternal Son.
본문에서 구름은 구약에서 하나님의 임재와 보호, 권능을 상징한다. 또한 신약에서는 예수님의 재림과 연관되어 있다.
- The cloud just like the bright, white clothes (v. 3) suggests the shekinah glory and calls to mind the tent of meeting. In the Old Testament clouds are symbols of God’s presence, protection, and authority (Exod 13:21; 16:10; 19:9, 16; 24:15–16; 33:9). In the New Testament clouds are associated with the return of Christ (13:26; 14:62; Acts 1:9–11; 1 Thess 4:17), of which the transfiguration is a preview. Interpreters are divided whether the cloud here reveals or conceals. There is no reason it could not do both.9
The expression “whom I love” recalls Isaac, the beloved son of Abraham (Gen 22:2); and it also repeats in essence the divine declaration at the baptism (1:11). The command “Listen to him” alludes to the prophet like Moses to whom the Israelites were to listen (Deut 18:15–19). Likely the command here refers especially to Jesus’ teaching about his death.
9 The voice is the voice of God, not the bath qol, which means “the daughter of the voice,” i.e., an echo of the divine voice. With the rise of the belief that prophecy had ceased, the scribes taught that only a whisper or echo of the word of God could still be heard. Early Christians believed, however, that true prophecy resumed with John, Jesus, and the apostles.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 143.
8절) 그런데 이 음성이 들리고 나서 주위를 둘러보니 모세와 엘리야는 보이지 아니하고 예수님과 세명의 제자들 뿐이었다. 환상의 경험속에서 이제 실제 삶의 현장으로 돌아오는 것이다. 우리는 이러한 간극을 어떻게 극복해야할지 고민해야한다.
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