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Peter Confesses Jesus as the Christ
27 oAnd Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” 28 And they told him, p“John the Baptist; and others say, qElijah; and others, one of the prophets.” 29 And he asked them, “But who do you say that I am?” Peter answered him, r“You are sthe Christ.” 30 tAnd he strictly charged them to tell no one about him.
Jesus Foretells His Death and Resurrection
31 uAnd he began to teach them that vthe Son of Man must wsuffer many things and xbe rejected by the elders and the chief priests and the scribes and be killed, and yafter three days rise again. 32 And he said this zplainly. And Peter took him aside and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter and said, a“Get behind me, Satan! For you bare not setting your mind on the things of God, but on the things of man.”
34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him cdeny himself and dtake up his cross and follow me. 35 For dwhoever would save his life4 will lose it, but whoever loses his life for my sake eand the gospel’s will save it. 36 fFor what does it profit a man to gain the whole world and forfeit his soul? 37 For gwhat can a man give in return for his soul? 38 For hwhoever is ashamed of me and of my words in this iadulterous and sinful generation, of him will the Son of Man also be ashamed jwhen he comes in the glory of his Father with kthe holy angels.”
o For ver. 27–29, see Matt. 16:13–16; Luke 9:18–20
p ch. 6:14; Matt. 14:2; Luke 9:7
q Luke 9:8; [ch. 9:11; Matt. 17:10; John 1:21]
r John 11:27
s ch. 14:61, 62; See Matt. 1:17
t Matt. 16:20; Luke 9:21; See Matt. 12:16
u For ch. 8:31–9:1, see Matt. 16:21–28; Luke 9:22–27
v ch. 10:33; [Luke 13:33]
w ch. 9:30, 31; Matt. 17:12, 22, 23; Luke 24:7
x Luke 17:25; 1 Pet. 2:4; [ch. 12:10]
y ch. 10:34; Matt. 27:63; [Matt. 12:40]; See John 2:19
z John 16:25
a [Matt. 4:10]
b Rom. 8:5; Phil. 3:19; Col. 3:2; [Phil. 2:5]
c [2 Tim. 2:12, 13]
d See Matt. 10:38, 39
d [See ver. 34 above]
4 The same Greek word can mean either soul or life, depending on the context; twice in this verse and once in verse 36 and once in verse 37
e ch. 10:29; [1 Cor. 9:23; 2 Tim. 1:8; Philem. 13]
f [Luke 12:20]
g [Ps. 49:7, 8]
h Rom. 1:16; 2 Tim. 1:8, 12, 16; Heb. 11:16; 1 John 2:28; [Matt. 10:33]
i Isa. 57:3; Matt. 12:39; James 4:4
j Dan. 7:10, 13; Zech. 14:5; Matt. 24:30; 25:31; 26:64; Acts 1:11; 1 Thess. 1:10; 4:16; Jude 14; Rev. 1:7; [Deut. 33:2]
k Acts 10:22; Rev. 14:10; [Matt. 13:41; 16:27]
27절) 예수님께서 앞서 벳세다에서 가이사랴 빌립보라는 지역으로 가시면서 제자들에게 말씀하신다. 가이사랴 빌립보는 갈릴리 호수에서 약 40km정도 북쪽에 있는 마을로 바알 숭배의 중심지였고 헬라의 신들을 섬기는 곳이면서 또한 황제 숭배의 도시였다. 이 이름은 빌립보 황제의 이름을 따서 지은 도시였다. 이처럼 황제의 도시, 우상의 도시에서 주님은 제자들에게 묻고 계시는 것이다. 먼저는 “사람들이 나를 누구라고 하느냐?”라고 물으신다.
- Caesarea Philippi constituted a rebuilding and enlargement of the ancient city of Paneas by Philip the tetrarch. Paneas was the site of a grotto dedicated to the god Pan. When Herod the Great acquired Iturea, he built a temple in Paneas and dedicated it to the emperor Augustus. When Herod died and Philip succeeded him as the Roman client-king, he renamed the city for the emperor and for himself. The qualification “of Philip” was a necessity in order to distinguish the city, which was about twenty-five miles north of Lake Galilee, from the Caesarea on the Mediterranean Sea, which was built by Herod the Great and also named for Augustus. The city enjoyed a most beautiful setting at the foot of Mt. Hermon and beside some gushing springs that constitute one of the sources of the Jordan River.
The Greek expression “on the way” appears seven times in this division (also 9:33, 34; 10:17, 32, 46, 52) and only twice elsewhere (8:3; 11:8). It characterizes the division and perhaps even sets forth a theme of the division. Some describe the entire division as a journey to Jerusalem, but that journey does not begin until 10:1. The entire division is, however, a journey to discipleship.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 134.
28절) 이에 제자들은 “세례 요한, 더러는 엘리야, 더러는 선지자중에 한 분입니다”라고 대답했다. 이 대답은 앞서 막 6:14-15절에 나왔던 내용으로 예수님은 이 사람들이 자신이 누구인지에 대답했던 이 대답에 만족하지 못하고 계신다.
29절) 이에 예수님께서는 무리들이 나에 대해서 이야기하는 것 말고 그러면 너희 제자들은 나를 누구라고 생각하느냐라고 물으신다. 이에 제자들중에 베드로가 나서서 “주는 그리스도이십니다”라고 대답한다. 이 그리스도라는 단어는 헬라어 메시야에 상응하는 단어이다. 그렇다면 지금 베드로가 고백한 그리스도라는 고백은 과연 어떤 의미의 고백인가? 의심의 여지없이 베드로는 유대인들이 메시야에 대해서 가지고 있었던 일반적인 이해, 즉 로마의 압제로부터 유대인들을 해방시키는 해방자로서의 메시야를 기대했을 것이다. 초기 기독교시대에 고난받는 메시야에 대한 이해가 있었는지는 불분명하다. 지금 베드로의 고백은 옳은 고백이지만 충분한 고백은 아닌 것이다. 이 고백은 어떤 의미에서 앞선 무리들의 고백과 닮았을 뿐만 아니라 앞서 벳세다에서 처음 불완전한 치유를 보여주었던 맹인의 사건을 연상케 한다.
- In the Greek text the word translated “you” is emphatic because it is the first word in the clause. The NIV evidently tries to bring that out by inserting “But what about you?” Peter functioned as the spokesman for the group so that the confession was as much theirs as it was his. The term “Christ” has not appeared since 1:1. “Christ” is the Greek equivalent of the Hebrew “Messiah.” It is translated “Messiah” here by the NRSV, NEB, REB, and GNB.
The account provides another instance of Mark’s use of irony. On the one hand, Peter’s confession went beyond that of the crowds. Jesus was the promised Messiah/Christ. On the other hand, the sequel shows that Peter and the other disciples did not understand what kind of Messiah Jesus was. No doubt Peter had a typical Jewish understanding of a military conqueror who would free the Jews from foreign domination. There is no evidence that any Jew in pre-Christian times thought in terms of a suffering Messiah. The confession, although correct, was also inadequate.1 For this reason Mark did not indicate that Jesus either accepted or rejected it (cf. Matt 16:17–19). The confession resembles the first, incomplete phase of the previous healing.
NIV New International Version
1 Following the word “Christ,” a few textual witnesses, including one very good one, add “the son of God” or “the Son of the living God”; but this is clearly an assimilation to Matt 16:15, where the words are authentic (cf. also Luke 9:20).
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 134–135.
30절) 예수님께서는 자기의 일을 아무에게도 알리지 말라고 경고하셨다. 예수님께서 이를 경고하신 이유는 대중들이 메시야의 본질과 역할을 오해하고 있었고 또한 그 예수님을 오직 메시야로 규정하는 것은 이런 오해를 불러일으킬수 있기 때문이다. 물론 예수님은 앞서 이야기한대로 해방자로서 오신 것이 사실이지만 이 역할이 그분의 메시야로서의 모든 역할이 아니라는 사실을 대중들이나 제자들은 제대로 깨닫지 못하고 있었기에 이러한 오해를 더 확산시키지 않기 위해서 주님께서는 이런 이야기를 사람들에게 이야기하는 것을 경고하신 것이다. 그런데 본문에서 경고하다라는 단어가 뒤에 33절에 나오는 꾸짖다라는 ‘에피티마오’와 같은 단어이다.
- Understanding why Jesus would command silence about a healing or exorcism is relatively easy, but why he would attempt to prevent further confession of his identity is relatively difficult. The answer has to do both with the popular misconception of the nature and role of the Messiah and with the insufficiency of identifying Jesus only as the Messiah. The verb translated “warned” ordinarily means to rebuke (previously in 1:25; 3:12; 4:39 and in vv. 32–33 following, although the first two are obscured in the NIV). The association of this term with demons and Satan (1:25; 3:12; 8:33) suggests that the popular conception of messiahship is not only inadequate but erroneous.
NIV New International Version
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 135.
- The Three Major Passion Predictions in Mark
Three times in Mark 8–10 Jesus predicts his death, the disciples fail to understand or to respond appropriately, and he then teaches them about discipleship.
| Announcement of Jesus’ Death | Failure on the Part of the Disciples | Jesus Teaches on Discipleship |
| Jesus will suffer, be rejected, killed, and will rise after three days (8:31) | Peter rebukes Jesus (8:32–33) | Jesus commands them to deny themselves, take up their cross, and follow him (8:33–9:1) |
| Jesus will be delivered, killed, and will rise after three days (9:30–31) | The disciples do not understand the saying and are afraid to ask him about it (9:32) | Jesus teaches that the first must be last and that those who receive children in his name receive him (9:33–50) |
| Jesus will be delivered, condemned, mocked, flogged, killed, and will rise after three days (10:33–34) | James and John ask that they may sit next to Jesus in his glory (10:35–37) | Jesus teaches that, to be great, they must become servants; to be first, they must become slaves; and that he came to serve by giving his life as a ransom for many (10:38–45) |
31절) 이제 베드로의 신앙고백이후에 비로서 제자들에게 주님께서는 자신이 많은 고난을 받고 장로들과 대제사장들과 서기관들에게 죽임을 당하고 사흘 만에 살아나실 것을 가르치셨다. 이 본문속에서 제자들은 아직 주님에 대한 이해가 완벽하지 않다는 것을 보여주고 있다. 보아도 보지 못하는, 들어도 그것이 무엇을 의미하는지 깨닫지 못하는 상태의 제자들을 향해서 주님께서 가르치고 계신다. 자신과의 관계속에 다른 사람들이 고백하는 것보다 한발더 나아온 베드로의 고백위에 이제 자신의 고난과 죽음과 부활에 대해서 가르치시고 계신 것이다.
- Only here did Mark suggest a reason for the “messianic secret.” The expression “began to teach” suggests that the teaching was new. The term “Son of Man” was used previously only in 2:10, 28 with reference to Jesus’ ministry in Galilee. In the last half of the Gospel, it is used more frequently with reference to Jesus’ suffering and death (here; 9:9, 12, 31; 10:33, 45; 14:21, 41) and his glorious return (8:38; 13:26; 14:62). A comparison of Mark 8:29, 31 clearly shows that Jesus preferred the term “Son of Man” to “Messiah/Christ.”
The verb translated “must” (dei) suggests divine necessity, probably as it is indicated in the Scriptures. The most obvious Scripture is Isa 52:13–53:12, which also avoids the title “Messiah.” The word “elders” refers to the Jewish leaders in general. The New Testament is not the only work to use the plural “chief priests.” In Josephus it includes the chief priest, former chief priests, and members of the aristocratic families who had important positions in the priestly hierarchy. As before, “teachers of the law” is the NIV’s paraphrase of the term that traditionally has been translated “scribes.”
NIV New International Version
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 136.
32-33절) 예수님께서 자신의 고난과 죽음에 대해서 공개적으로 말씀하시자 베드로가 예수님을 옆으로 데려와 꾸짖었다. 이에 예수님께서 다시 제자들을 보시며 베드로를 꾸짖으셨다. “사탄아 내 뒤로 물러가라. 네가 하나님의 일을 생각하지 아니하고 도리어 사람의 일을 생각하고 있구나”라고 말씀하셨다. 베드로는 지금 예수님께서 정치적인 메시야로 오셔서 자신들을 구원해주실 것을 기대했는데 도리어 주님은 무리들 앞에서 자신의 죽음과 고난을 이야기하신 것이다. 이에 베드로는 예수님을 따로 이끌고와서 그분에게 그러시면 안됩니다라고 꾸짖고 있는 것이다. 하지만 주님께서는 이런 베드로를 향해서 마치 사탄을 대적하고 꾸짖듯이 그를 꾸짖고 계신다. 눈앞의 사탄을 꾸짖으시며 내 앞에서 물러갈것을 명하신다. 이는 시야에서 사라지라는 의미인 동시에 유혹을 그칠 것을 명하고 계신 것이다. 이는 제자들로 하여금 그분의 고난에 동참할 것과 제자도의 길에 동참할 것을 촉구하시는 것이다.
34절) 예수님께서는 무리와 제자들을 부르셔서 “누구든지 나를 따라 오려거든 자기를 부인하고 자기 십자가를 지고 나를 따르라”고 말씀하신다. 주님을 따른다는 것을 바로 주님의 제자가 된다는 것이다. 자기를 부인하는 것은 단지 금욕주의나 자기를 미워하는 것을 의미하는 것이 아니다. 이는 자기중심성에 대한 포기를 의미하는 것이다. 나의 삶의 주재권이 내가 아니라 내가 따르는 주인에게 있다는 것을 고백하는 것을 의미한다. 나의 의지를 포기하고 하나님의 뜻을 따르는 것, 그리스도의 사랑이 나의 삶을 채우는 것을 말한다.
- To deny oneself is not to do without something or even many things. It is not asceticism, not self-rejection or self-hatred, nor is it even the disowning of particular sins. It is to renounce the self as the dominant element in life. It is to replace the self with God-in-Christ as the object of affections. It is to place the divine will before self-will.
In the first Christian century an admonition to take up a cross could only have been an admonition to martyrdom. It reflected the practice of compelling a condemned person to carry the horizontal piece of the cross on which he was going to die. Evidently Jesus was too weak to carry his (15:21) or at least to do so all the way (cf. John 19:17), but he died nonetheless. That is what Jesus called on his followers to be willing to do. Many of his early followers did in fact die by crucifixion and in other ways. When martyrdom ceased to be common, cross bearing properly became a symbol of following Jesus in sacrificial service. The concept should never be cheapened by applying it to enduring some irritation or even a major burden. It is closely related to self-denial, involving a willingness to give up everything dear in life and even life itself for the sake of Jesus. It is a willingness to suffer for Jesus and for others. Such a concept of discipleship is so radical that many contemporary Christians in the West have difficulty relating to it.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 137.
35-37절) 누구든지 자기 목숨(프쉬케)을 구원하고자 하면 잃을 것이요 누구든지 나와 복음을 위하여 자기 목숨을 잃으면 복음이 우리의 목숨을 구원할 것이다. 본문에서는 목숨에 대한 역설을 이야기한다. 이땅에서의 자기 중심적인 삶을 추구할때 하나님과의 영원한 관계에서의 생명을 잃을 것이고 반대로 하나님과 적대적인 자기 중심적인 삶을 포기하고 그리스도와 복음을 위하여 자신의 삶을 드릴때 반대로 영원한 하나님과의 관계안에서의 생명을 찾게 된다는것이다.
- Jesus’ paradoxical statement demands two different senses of the word p 1911 “life”: whoever lives a self-centered life focused on this present world (i.e., would save his life) will not find eternal life with God (will lose it); whoever gives up his self-centered life of rebellion against God (loses his life) for the sake of Christ and the gospel will find everlasting communion with God (will save it; see v. 38).
본문의 목숨으로 번역된 프쉬케는 때때로 영혼으로 번역되는데 헬라 문화권에서는 육체와 분리된 인간의 독립적인 본질, 상태를 의미한다. 하지만 이것을 성경의 개념이 아니다. 성경은 이 단어를 통해서 인간안에 하나됨, 총체성을 강조한다.
- The word translated “life” (psychē) in v. 35 is sometimes translated “soul,” as in vv. 36–37 of the NIV. Generally, when people read or hear the word “soul,” they think in Greek terms of an independent element in human nature that is separate from the physical body. This is not a biblical concept. The biblical emphasis in the word is on the wholeness and oneness of the person or self. Therefore “life” is the best translation, and it ought also to be used in vv. 36–37, as in the RSV, NRSV, GNB, and REB.3 Of course, more is involved than mere physical life, and that probably is why some translations revert to “soul” in vv. 36–37.
NIV New International Version
3 The NEB has “self” in vv. 36–37, and this too is a good translation.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 137–138.
38절) 주님께서는 이제 이 음란하고 죄 많은 세대에 나(주님)와 나의 말을 부끄러워 하면 인자이신 주님도 아버지의 영광으로 거룩한 천사들과 오실때, 곧 재림의 때에 그를 부끄러워 하실 것이라고 말씀하신다. 본문은 제자도의 대가에 대해서 말하고 있다. 제자됨을 인정하며 나아감에 있어서 자신을 부인하고 자기의 목숨을 드리는 것이 필요하고 이 시대속에 주님을 부끄러워하지 않아야 한다는 것이다. 초대 교회에서 믿음은 바로 주님을 부끄러워하지 않는 것이었다. 그 주님의 이름을 믿고 인정하는 것이 믿음인 것이다. 그런데 주님을 부끄러워한다는 것은 바로 주님을 믿지 않는다는 것이고 주님을 믿지 않을때 우리는 주님의 재림때에 부끄러워하게 될 것이다.
- In the first century being ashamed of Jesus and his words had particular reference to denying him in time of persecution. The idea can be applied to other situations. The background of the expression “adulterous … generation” is the Old Testament, where unfaithfulness to God is sometimes described as adultery (e.g., Jer 3:6–9; 13:27; and Hosea, where Gomer is a picture of unfaithful Israel).
Mark indicated that Jesus predicted not only his death and resurrection but also his return. Some interpreters, however, claim that Jesus here made a distinction between himself and the coming Son of Man. In view of the fact that the term “Son of Man” is often a substitute for the pronoun “I,” this claim is most unlikely.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 138.
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