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9 We know that cChrist, being raised from the dead, will never die again; ddeath no longer has dominion over him. 10 For the death he died he died to sin, eonce for all, but the life he lives he lives to God. 11 So you also must consider yourselves fdead to sin and alive to God in Christ Jesus. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 6:9–11.

계속해서 바울은 그리스도와 함께 다시 살아난 것의 의미가 무엇인지를 밝히고 있다. 여기에서 그리스도와의 연합이 매우 중요하다. 

9절) 죽은 자 가운데서 살아나신 그분, 그리스도는 결코 다시 죽지 않을 것을 우리는 안다. 죽음이 더이상 그분을 지배하지 못한다.
본문은 다른 부활의 사건과 예수님의 부활의 사건의 본질적인 다름을 명백히 증거한다. 나사로도 부활했다. 하지만 그는 이후에 다시 죽음을 맛 보아야만 했다. 하지만 그리스도의 부활은 다르다. 그분은 죽음의 권세를 완전히 깨드리신 것이다. 장기로 말한다면 그리스도의 십자가 사건은 죄의 마지막 움직임인 것이다. 주님의 부활은 하나님의 '장군'이다. 게임은 끝났다. 죄는 이제 영원히 패배했다. 그리스도는 죄에 대해 단번에 죽으셨고 이제 사셔서 하나님과 함께 깨지지 않는 교제가운데 계신 승리자이시다.
많은 고대의 교회들안에는 예수님의 죽음을 표현하는 그림이나 조각들이 있다. 하지만 그리스도의 죽음, 십자가는 복음이 아니다. 교회는 죽음과 무덤을 이기신 승리자로서의 그리스도에 대한 경외를 새롭게 해야만 한다. 그 소식을 좋은 소식으로 만드는 것이 바로 부활이다. 십자가를 기쁜 소식이 되게 하는 것이 바로 부활이다. 
- Paul now appealed to a point of common knowledge among God’s people.24 Having been raised from the dead, Christ cannot die again. His resurrection was unlike that of Lazarus, who had to meet death once again.25 But Christ’s resurrection broke forever the tyranny of death. That cruel master can no longer exercise any power over him. The cross was sin’s final move; the resurrection was God’s checkmate. The game is over. Sin is forever in defeat. Christ the victor died to sin “once for all”26 and lives now in unbroken fellowship with God.27
Many of the ancient cathedrals in the old world portray in their statuary a dead or dying Christ. But Christ crucified (if no more were said) is not the gospel. The church needs a renewed awareness of Christ as victorious over death and the grave. It is the resurrection that makes the news good news. Rising triumphant over Satan’s ultimate show of force, Jesus Christ is forever crowned King of kings and Lord of lords. Join the triumphal parade! Celebrate the defeat of Satan, that rebel whose fate is now forever sealed.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 152.

바울은 3, 6, 9절에 걸쳐서 로마의 그리스도인들이 이미 알고 있다라는 표현을 사용한다.

10절) 왜냐하면 그가 죽으심은 죄에 대해서 단번에 죽었음이나 그가 살으심은 하나님에 대해서 살으심이다.
그리스도는 죄가 없으실뿐만 아니라 죄의 세력에 한번도 굴복한 적이 없으심에도 불구하고 그는 인간의 모양으로 성육신하심으로 죄의 세력이 그에게 영향을 미쳤다. 그러므로 그는 그것에 대해서 죽으셔야만 했다. 이는 매우 중요한데 그리스도가 죄에 대하여 죽으셨다.(10절) 그리고 믿는 자들은 그리스도와 함께 죽었다.(6절) 그러므로 믿는 자들 또한 죄에 대하여 죽었다.(2절) 하지만 분명한 것은 그리스도의 죽으심은 그것으로 끝나지 않았다. 창 3:15절의 내용처럼 뱀의 후손이 여인의 후손의 머리를 상하게 하는 사건으로 그분이 죽으셨지만 부활하심으로 뱀의 머리를 깨뜨리심으로 승리하셨다.
- he died to sin. Although Christ was sinless and never succumbed to sin’s power (2 Cor 5:21; Heb 4:15), his full identification with human beings in the incarnation meant that sin’s power affected him. He therefore had to “die” to it. This provides a crucial step in the logic of this section: Christ died to sin (v. 10), and believers died with Christ (v. 6); therefore, believers died to sin (v. 2).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2302.

아담의 죄는 세상으로 죽음을 가져왔고 그리스도의 죽음은 죄를 정복했고 그분의 부활은 죽음을 정복했다. 이것은 어떻게 우리가 죄에 대해서 죽을수 있는가를 알려주고 어떻게 그리스도와 같이 새로운 삶으로 일어나는지를 보여줍니다. 그리스도는 단번에 우리를 대신해서 죄를 정복하셨기에 죄의 몸이 없어지거나 무효화됩니다. 그리고 좌와 죽음이 정복되었기에 삶은 새로운 의미를 작게 됩니다. 그래서 바울은 그가 살으심으로 그가 하나님에 대해 산다라고 첨부합니다. 더이상 죄와 죽음의 지배아래 있지 안히에 그리스도는 하나님을 위한 삶에 영원을 바칠 수 있습니다. 그분이 지구상에 있는동안 실패한 것은 아니지만 이제 그분은 이 세상의 짐 아래 성육신의 삶의 제약을 받지 않으십니다. 헨드릭슨이 말했듯이 예수님은 그분의 부활 이후에 그분이 그가 이 세상에 오기전에 아버지와 가졌던 삶으로 돌아가셨습니다.
- The logic goes back to 5:12–21. Adam’s sin brought death into the world, so Christ’s death conquered sin and his resurrection conquered death. This tells us how we can die to sin (v. 2) and like Christ be raised to a new life (v. 4). Christ has conquered sin once for all on our behalf, and therefore the body of sin has been done away with or nullified (v. 6). And because sin and death have been conquered, life has new meaning. So Paul adds, the life he lives, he lives to God (better “for God”). No longer under the dominion of sin and death, Christ can devote eternity to living for God. Not that he failed to do so while on earth, but now he is unencumbered by the strictures of his incarnate life under the burden of this world. As Hendriksen puts it (1981:200), Jesus after his resurrection returned to the life he had with the father before he came into this world.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 155–156.

11절) 우리는 우리 자신을 죄에 대해서는 죽은 자로 또한 그리스도안에서 하나님께 대해서는 산 자로 여겨야 한다. 

바울은 우리로 하여금 예수를 본받을 것을 말하고 있는 것이 아니라 우리가 믿음으로 그리스도와 함께 연합이 일어난다는 것을 말하고 있는 것이다. 우리가 해야할 일은 바로 그리스도안에서 우리가 죄에 대하여 죽는 것이다.
죄에 대한 초청에 긍정적으로 반응한다는 생각은 신자들이 병에 걸린것 입니다. 왜냐하면 그리스도인이 죄를 선택하는 것은 영적으로 시체와 교제하기 위해서 무덤을 파는 것과 같습니다. 죄에 대한 진정한 죽음은 신자의 세계관 전체가 급진적으로 변한 것을 의미합니다.
-  The very idea of responding positively to sin’s invitation should strike the believer as morbid. For the Christian to choose to sin is the spiritual equivalent of digging up a corpse for fellowship. A genuine death to sin means that the entire perspective of the believer has been radically altered.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 153.


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5 For uif we have been united with him in va death like his, we shall certainly be united with him in a resurrection like his. 6 We know that wour old self1 xwas crucified with him in order that ythe body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For zone who has died ahas been set free2 from sin. 8 Now bif we have died with Christ, we believe that we will also live with him. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 6:5–8.

그리스도의 죽음과 부활은 구원 역사에 있어서 단일한 사건으로 우리의 옛 자아의 죽음을 나타낼 뿐만 아니라 새로운 시대의 도래를 나타낸다.

5절) 우리가 세례를 통해서 그분과 함께 죽음으로 연합하였으면 그의 부활과 함께 연합한 자가 될 것이다.
주님은 죽음을 이기시고 승리하셨기에 우리가 죄의 멍에로부터 자유케 된 것이다.
그리스도안에서의 새로운 삶은 마치 그리스도의 부활이 그분의 십자가의 죽음을 따른 것처럼 죄에 대한 죽음을 따른다.
- New life in Christ follows death to sin as certainly as Christ’s resurrection followed his crucifixion.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 150.

그리스도와의 죽음과 부활의 연합은 본절의 매우 중요한 주제이다. 본문에서 죽으심과 같은 모양으로 연합하다라는 의미는 본질이 아니라 모양을 의미하는데 '카피'라는 의미이다. 우리는 그분의 죽음을 실제로 경험하지는 않는다. 우리의 죽음은 영적인 죽음을 의미한다. 우리가 경험하는 죽음은 바로 세례이다. 그 방식은 우리가 그의 죽음에 참여하고 죄의 시대와 우리의 낡은 삶의 방식에 대해서 죽는 것입니다. 우리는 그의 죽음과 연합했습니다. 만약 이것이 사실이라면 우리는 반드시 그의 부활과 함께 연합하게 될 것입니다. 여기서 중요한 문제는 언제 그 부활에 참여하게 되느냐 입니다. 이것이 임박한 미래, 즉 4절에서 말한 것처럼 새로운 삶의 경험의 실제를 말하는 것인지 먼 미래를 말하는 것인지가 중요합니다. 사실상 이것은 이 둘중의 하나가 아닙니다. 우리가 그리스도안에서 새로운 삶을 향한 현재의 부활(4절)이 그리스도와 함께 하는 우리의 마지막 부활의 기대를 의미하는 취임식으로 보는 것이 가장 좋은 방식입니다. 이는 이 시대에 세속적인 삶을 살아가는 교회의 성도들에게 매우 중요한 메시지 입니다. 우리의 세속적인 이 시대에 기독교의 진정한 의미가 많이 퇴색되어 있습니다. 우리는 더이상 이 세속적인 시대에 속해 있지 않으며 그리스도안에서 우리가 이러한 것들에 대해서 죽었고 우리가 기뻐해야하는 새로운 완전한 존재를 가지고 있음을 이해해야 합니다.
-The theme of union with Christ’s death and resurrection is summed up in verse 5. Paul says that if (Greek ei, assuming the reality of the condition) we are united with Christ in his death, then of course we will be united with him in his resurrection. But there are several difficulties: first is the meaning of “united in the likeness of his death” (the literal translation), in particular “likeness.” It can mean a “copy” of a thing or the “form” (not identity but likeness) of it. In Romans (1:23 [idols in the likeness of mortal man etc.]; 5:14 [sin in the likeness of Adam]; 8:3 [Christ sent in the likeness of sinful people]) it means form rather than copy, and that is probably the meaning here as well. We have not experienced his death but have died like he did; ours is a spiritual death. While some (Barrett 1957; Fitzmyer 1993b) believe that the form was baptism, Paul has left the analogy of baptism and is now concluding his argument. The form is our participation in his death and the resultant death to the age of sin and our old way of life. We have been united with his death. If that is true, then we will certainly also be united with him in his resurrection. The major issue here is the meaning of will … be. Does it refer to the immediate future, the present experience of newness of life in verse 4 (Godet 1969; Murray 1968; Fitzmyer 1993b; Cranfield 1975), or to the distant future, the final resurrection with Christ (most others). In reality, this is not an either-or. It is best to take this in an inaugurated sense, where our present resurrection to a new life in Christ (v. 4) is an anticipation of our final resurrection with him (vv. 8–10). This is a message desperately needed today, when studies are showing that the majority of members in our churches are far more secular than they are godly. Our perspective on the true meaning of Christianity has been jaded by our secular age. We no longer belong to it and must understand that in Christ we have died to these things and have a whole new existence that we need to be celebrating.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 152–153.

6절) 우리의 옛 사람(아담으로 대표되는)이 예수와 함께 십자가에 못박힌 이유는 바로 죄의 몸이 죽어 죄의 종노릇하지 않기 위해서 이다. 바로 십자가의 죽음, 세례는 이 죄에 대한 죽음을 의미한다. 왜냐하면 죽어야만 죄의 멍에로부터 자유로와질 수 있기 때문이다.
본문에서 옛사람은 아담을 떠오르게 한다. 옛 사람은 죄와 죽음의 지배를 받는 인간의 자연적 상태를 말한다.
- The “old man” is a way of describing humans in their natural state, represented by Adam, the “old man,” and therefore dominated by sin and death. See also Eph 4:22; Col 3:9. was crucified with him. As God deems all people to be “in Adam” (prior to conversion), so he deems believers to be “in Christ.” In our relationship to him, we participate in his death, burial, and resurrection and all the benefits those central redemptive events secured. See also Gal 2:20. body ruled by sin. Humans in their preregenerate state, dominated by sin’s power. might be done away with. Not destroyed but “rendered powerless” (see NIV text note); the old self no longer dictates how a believer lives.
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2302.

7절) 왜냐하면 죽은 자가 죄로부터 의롭다 하심을 얻었기 때문이다.(벧전 4:1)
Romans 6:7 (NIV) 7 because anyone who has died has been set free from sin.
Romans 6:7 (ESV) 7 For one who has died has been set free from sin.
영어 본문에서는 죄로부터 자유케되다라고 번역된 단어는 '디카이오'로 의롭게되다라는 의미를 가지고 있다.

믿는자들은 그리스도와의 연합을 통해서 그분과 함께 십자가에 죽은 자들로 정의한다. 그 죽음은 신자의 영적 삶에 명백한 목적을 가지고 있었다. 우리는 죄의 본성이 그 힘을 벗어날 수 있도록 십자가에 달렸다. 본문의 '카타르게오'라는 단어는 마치 죽은 것과 같이 절대 무능력하고 움직임이 없는 상태로 축소되는 것을 의미한다. 죽음은 죄의 요구를 충족시킨다. 그러나 죽음이 바로 부활의 길을 열었다. 부활은 죽음의 통제 너머에 위치한다. 그것은 죽음을 이긴 승리자이다. 옛 자아가 힘을 잃게 되면 더이상 사람들은 죄의 속받을 받지 않아도 된다. 그리스도 안에서 우리는 자유케 된다.(의롭다 칭함을 받게 된다.) 죄가 스스로 죽음을 가져오는 것에 지쳐버렸기 때문에 바로 그 시점부터 새로운 삶을 극복하는 것은 무의미하다.(부활로 말미암아 사망이 더이상 우리를 주장하지 못하기에 우리는 이제 새로운 삶을 누릴 수 있게 된 것이다.)
- Believers, by definition, are those who by their union with Christ died with him on the cross. That death had a definite purpose in the spiritual life history of the believer. We were crucified in order that our sinful nature19 might be stripped of its power. “Might be done away with” translates a form of the Greek verb katargeō, which speaks of being “reduced to a condition of absolute impotence and inaction, as if it were dead.”20 Death fulfills the demands of sin.21 But death opens the way for resurrection. Resurrection lies beyond the control of death. It is the victor over death. With the old self rendered powerless, it is no longer necessary for a person to continue in bondage to sin. In Christ we are set free. Since sin exhausted itself in bringing about death, from that point forward it is powerless to overcome new life.22
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151.
 
- The purpose (hina, “in order that”) of the crucifixion of the old self is that the body of sin might be rendered powerless (see niv note; better than “do away with” in the text). When the old self is crucified with Christ, sin loses its power over us. The body of sin does not mean the physical body (contra Murray 1968; Gundry 1987:30–31; Morris 1988); rather this phrase refers to the whole person (a common use of the term) as dominated by sin. While the verb can mean that the sinful nature has been “annihilated” or “destroyed” (so Murray 1968; Schreiner 1998), it more likely means “rendered ineffective” (Fitzmyer 1993b; Moo 1996). As in verse 2 sin has lost its power over the believer; it has been nullified as a force. Yet again one must ask how Christians so readily fall into sin. The answer again has to be the flesh. While sin has lost its ability to overpower, it has not lost its ability to deceive. This is the true teaching about Satan in the New Testament. He does not overpower but lives entirely by deception (see Rev 12:9; 20:3, 8, 10). While he is the “god of this age” (2 Cor 4:4), he is the god only of the people of this age, not of the believer. Yet he is still “a roaring lion looking for someone to devour” and can only be defeated by disciplined dependence on God (1 Pet 5:8–9).
The second purpose is that we should no longer be slaves to sin. Those in Adam are further defined as slaves to sin. They are in chains to the passions described in 1:18–32. This power over us ends when we are crucified and buried with Christ, thereby liberated and beginning a new life in him. This is true (v. 7) because anyone who has died has been freed from sin. This is the same verb that means “justified” in 3:20, 24 and so could mean that the one who dies in Christ is “acquitted” from sin (so Cranfield 1975; Fitzmyer 1993b; Stott 1994), but it could also mean more simply that dying in Christ has freed us from the power of sin (so Calvin 1979; Bruce 1985; Moo 1996). While the latter is more likely, it is probably also true that we should not see the meaning as exclusively one or the other. The justification of believers frees them from the enslavement of sin (so Barrett 1957; Schreiner 1998).
After developing the significance of dying with Christ (vv. 6–7) Paul develops further the significance of living with him (vv. 8–10). The if clause virtually means since we died with Christ and assumes the reality of the experience of the believer described in verses 6–7. On that basis, then, we believe that we will also live with him. The future tense here has the same difficulties as will be united in verse 5. Does this describe our present life with him or the final resurrection life in eternity? There are likely both similarity and development in the two verses. Both refer to the inauguration of newness of life (v. 4) in Christ now as a harbinger of the final resurrection life to come, and yet verses 4–5 relate more to the present experience and verse 8 to the future reality.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 154–155.

8절) 만일 우리가 지금 그리스도와 함께 죽는다면 우리는 그분과 함께 살게 될 것을 믿는다.
- The reference may be to the spiritual life we now enjoy in and with Christ (v. 11; Eph 2:5–6; Col 2:13) or to the future physical resurrection (2 Cor 4:14; Phil 3:21; 1 Thess 4:17; 2 Tim 2:11).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2302.

본문에서 죽음은 새로운 삶을 향한 관문으로 표현된다. 우리는 그리스도와 함께 죽어야만 그분과 함께 살아날 수 있다. 죽어야만 살 수 있고, 죽어야만 들어갈 수 있는 나라가 있다는 것이다. 우리는 신앙의 삶가운데 죄에 대한 죽음을 경험했는가?
- Paul stressed certain truths basic to an understanding of what it means to be united with Christ and living the new life of the Spirit. So in v. 8 he again stated the basic proposition that those who have died with Christ will also live   p 152  with him. This is not a promise of life after death with Christ in heaven but of a life to be lived out here and now.23 Death, far from being simply a negative concept, is in fact the gateway to life. Elsewhere Paul paradoxically stated, “I have been crucified with Christ … but … I live by faith” (Gal 2:20). Put simply, to live one must die.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151–152.


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The Sadducees Ask About the Resurrection
18 And kSadducees came to him, lwho say that there is no resurrection. And they asked him a question, saying, 19 “Teacher, Moses wrote for us that mif a man’s brother dies and leaves a wife, but leaves no child, the man5 must take the widow and raise up offspring for his brother. 20 There were seven brothers; the first took a wife, and when he died left no offspring. 21 And the second took her, and died, leaving no offspring. And the third likewise. 22 And the seven left no offspring. Last of all the woman also died. 23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”
24 Jesus said to them, “Is this not the reason you are wrong, because nyou know neither the Scriptures nor othe power of God? 25 For when they rise from the dead, they neither pmarry nor pare given in marriage, but are like angels in heaven. 26 And as for the dead being raised, qhave you not read in rthe book of Moses, in sthe passage about the bush, how God spoke to him, saying, t‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He is not God of the dead, but of the living. You are quite wrong.”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mk 12:18–27.


18절) 사두개인들은 부활을 인정하지 않았다.(행 23:8; 마 22:29-30) 그들은 부활도, 천사도, 영도 없다라고 했다. 이런 사두개인이 지금 예수님께 나아와 부활에 대해서 묻고 있는 것이다.
-
Sadducees. Comprised of mostly aristocrats and prominent priestly families (8:31; 11:18) who dominated Israel’s ruling council, the Sanhedrin (see note on 14:55). Religiously conservative, they recognized only the five books of Moses (Genesis–Deuteronomy) as divinely authoritative and rejected the idea of resurrection since, on their reading, it did not support resurrection.

D. A. Carson, “The Gospels and Acts,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2043.

사두개인에 대한 기록은 거의 남아있지 않다. 단지 그들의 적대자들이 남긴 기록만이 남아있는데 그 이름은 다윗 시대의 대제사장인 사독에서 유래한 것으로 보인다. 사두개인들은 기원전 2세기경 마카비왕조 말이나 하스모니안 왕조초기에 등장했는데 그들은 정치적으로 진보적이었고 자신의 지위를 지키기 위해서 로마와 손을 잡았다. 그들은 종교적이라기보다는 정치적인 집단에 가까왔다. 신학적으로는 매우 보수적이었는데 성전과 밀접하게 관계되어있고 대제사장직을 중시했다. 모세 오경만을 중시했던 것으로 보이고 서기관들과 바리새인들의 구전 전통을 거부했다.
 
- The Sadducees are mentioned explicitly only here in Mark’s Gospel. Comparatively little is known about them, and there is uncertainty about several items. None of their own literature has survived, and all references to them are in the writings of their enemies (the New Testament, Josephus, rabbinic literature). The name is thought to be derived from that of Zadok, a high priest in David’s time (2 Sam 20:25).
The Sadducees seem to have emerged as an identifiable party during late Maccabean or early Hasmonean times, i.e., the second century b.c. They were wealthy aristocrats and were probably among the absentee estate owners alluded to in 12:1. Politically they were very liberal and were quite willing to cooperate with the authorities of the Roman occupation in order to preserve their favored position. In fact, they were more of a political than a religious party, despite the following considerations. Theologically they were quite conservative. They usually were associated with the temple, the high priesthood itself, and the high priestly officialdom, although only one high priest was explicitly identified as a Sadducee.13 It is uncertain whether they accepted only the Pentateuch as Scripture, as was claimed by later Christian writers, or whether they merely ascribed more authority to it than the Prophets and the Writings. What is certain is that they rejected the oral tradition of the scribes (“teachers of the law,” NIV) and Pharisees. Very important for the present passage is their denial of resurrection of the body.14 According to Acts 23:8 they also denied the existence of angels and other spirits, but this claim has been questioned because references to angels are in the Pentateuch (e.g., Gen 19:1; Deut 33:2). The Sadducees perished in the debacle of a.d. 70.

James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 194–195.

19절) 사두개인들의 질문은 형사취수 제도에 대한 것이었다. 이 제도는 구약의 전통으로 형제가 자손을 잇지 못하고 죽으면 그의 형제가 대신 형의 아내와 결혼하여 자녀를 낳음으로 형의 이름이 이어지도록 또한 그의 기업이 그의 부족과 가족안에 유지되도록 한 것이다.
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The allusion is to the law of levirate15 marriage, as recorded in Deut 25:5–10. Actually the practice preceded the time of Moses, as can be seen in Gen 38, especially v. 8. Ruth 3–4 exemplifies the application of this law. The law provided that if a man died without a male heir, his brother was to marry his wife and impregnate her so that his brother’s name might be preserved and his property kept within the tribe and family.

James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 195.

20-23절) 좀더 구체적인 질문은 이렇다. 일곱 형제가 있었는데 첫째가 아내를 취했는데 아들을 낳지 못해서 죽고 둘째도 그 형수를 취했다가 아들을 얻지 못하고 죽고 그렇게 일곱이 모두 여인을 취했지만 아들을 낳아 상속자를 얻지 못하고 죽었다면 과연 부활이 있다면 그때에 이 여인은 누구의 아내인지를 묻고 있는 것이다.
바리새인들의 일반적인 대답은 부활시에 첫째의 아내다일것이다. 왜냐하면 그의 동생들이 자녀를 낳지 못했기 때문이다. 하지만 지금 주님께서는 대화를 더 높은 차원으로 올리고 계신다.

24-25절) 이들의 질문에 대해서 예수님께서는 너희가 성경도 하나님의 능력도 알지 못하기 때문이다라고 말씀하신다. 주님의 핵심은 부활때에는 하늘의 천사와 같이 장가도 가지 않고 시집도 가지 않는다는 것이다. 어떤 사람들은 천국에, 부활 후에 자신들의 배우자가 없음으로 행복하지 않을 것을 두려워한다. 하지만 분명한 것은 그날에 그곳에서는 어떤 의미있는 관계도 없어지지는 않을 것이다. 상실에 대한 슬픔이 아니라 새로운 하나님안에서의 의미있는 관계들로 인한 놀라운 기쁨이 있을 것이기 때문이다.
- Twice before, Jesus revalued family relationships (3:31–35; 10:29–30). Here Jesus taught that resurrection life will be different from earthly life. People will not marry and have children but in some sense will be like angels, either sexless or concerned only with serving and worshiping God. Some persons have feared that a future life without their spouses will not be happy. As a result some have argued that Jesus meant only that there will be no further marriages in heaven. Probably the best understanding is that no Christian will be deprived of any meaningful relationship with believing family members and friends. Not the grief of loss but the surpassing joy of new and equally meaningful relationships marks life in God’s family, whether now in the church or in the future.

James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 196.

예수님께서는 장가가고 시집가는 것을 말씀하시면서 부활 후에는 이러한 역할이 적용되지 않는다고 말씀하신다. 남자와 여자는 모두 하늘에서 천사들과 같아질 것이다. 우리가 일반적으로 생각하는 것들이 하늘에서는 존재하지 않는 세상의 것이라는 것이다. 사두개인들은 미래가 과거와 같을 것으로 여겼다. 하지만 예수님께서는 부활 이후의 미래는 과거와 같지 않을 것을 선언하고 계신 것이다. 형사취수와 같은 제도는 더이상 적용되지 않을 것이다.
-Jesus began by asserting that there would be no marriage after the resurrection. His choice of words is particularly interesting. To marry was a male role. To be given in marriage was a female role. According to Jesus neither role is to apply after the resurrection. Both men and women will be like the angels in heaven, he affirmed. Apparently, then, neither marriage nor the sexual stereotyping that is so much a part of this world has any place in the next. Beneath that assertion lay a very serious issue. The Sadducees’ expected the future to be like the past. That expectation was the premise for the vexing little problem they had invented. Jesus maintained, however, that the future would not be like the past. It would be so different that the levirate law could not apply.

Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 232–233.

26-27절) 예수님께서는 출 3:6을 인용하시면서 죽은자가 살아나는 것에 대해서 말씀하셨다. 가시나무 떨기가운데 하나님께서 모세에게 나타나셔서 나는 아브라함의 하나님이요 이삭의 하나님이요 야곱의 하나님이다라고 선언하셨다. 이는 하나님이 죽은자의 하나님이 아니라 산자의 하나님이라는 것이다. 모세는 아브라하미 이후 수세기 이후의 인물이다. 그런데 하나님께서 모세에게 나타나셔서 마치 아브라함과 이삭과 야곱이 살아있는 것처럼 말씀하시는 것이다. 그리스도인들에게 있어서 미래의 삶과 부활에 대한 확신은 다른 것이 아니라 바로 하나님과의 관계속에서 나오는 것이다. 이러한 고백은 언약의 신실성을 보여준다. 그런데 지금 바리새인들은 하나님의 언약의 신실성이 아니라 지엽적인 문제에 관심을 가지고 있었던 것이고 예수님께서는 중요한 것은 그것이 아니다라고 지적하고 계신 것이다. 바로 중요한 것은 우리 하나님은 죽은자의 하나님이 아니라 산자의 하나님이시라는 것이다.
- The crux of the argument is the use of the present tense in Exod 3:6. Abraham, Isaac, and Jacob had been dead for centuries at the time God spoke to Moses. Yet God told Moses that he was still their God at the time he spoke—thus implying that, from the perspective of the resurrection, they were still alive. In making the statement Jesus made no distinction between life after death and resurrection, which elsewhere is a future event.
Jesus’ line of reasoning has not commended itself to many modern interpreters, but it was quite acceptable in his own day. The matter must be judged in part on that basis. The reasoning, however, is not as superficial as some have thought. One of the most important reasons for a Christian’s assurance of future life and resurrection is the nature of his or her relationship to God. The fact that the phrase “the God of Abraham, the God of Isaac, and the God of Jacob” carried with it the idea of the covenant faithfulness of God emphasizes the central truth of Jesus’ words for Mark’s original readers and for believers today: God is faithful, and we can rely on his promises.

James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 196.

- The Pharisees whom the chief priests, elders and scribes sent to trap Jesus might very well have applauded this policy. They were ardent nationalists who nurtured the hope that God would send a messiah to defeat the foreign powers and expel them from the land. The Herodians who accompanied them lived at the other end of the political spectrum. They were in many ways collaborators with Rome. They were not an official political or religious party. Herodians is a loose term that designated a range of Jewish people attached to Herod’s court. In the world of first-century Judea it is difficult to imagine a stranger political alliance than the ad hoc committee of Pharisees and Herodians sent to Jesus. It was the same strange pairing that first plotted to destroy him in 3:6.
They came to trap him in his own words, and despite their flattery they posed a particularly thorny question: Is it right to pay taxes to Caesar or not? Should we pay or shouldn’t we? If Jesus had said that Caesar had a right to collect taxes in Judah, the Herodians would have been satisfied, but the Pharisees would have denounced him to the crowd as a man who sided with their oppressors. If, on the other hand, he had denied Rome’s right of taxation, the Herodians would have had everything they need to denounce him to the Roman authorities in Judea. That was an interesting dilemma, but it was only the tip of the iceberg.

Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 229–230.

- This was a stunning interpretation of an Old Testament text that was a cornerstone of first-century Judaism. While it did not deny that God promised the land to Abraham’s descendants, it did open a much broader vision of the future. The traditional reading, which focused so narrowly on the question of land, did not have much room for other peoples. The Gentiles had to be expelled from the land for those promises to be realized. Jesus had already made his differences with that ideology quite clear, and precisely here in one of the definitive texts of that dogma Jesus opened up a vision of the future that could be large enough to include the nations. His vision was not tied to a piece of real estate that only one people could possess. It was not tied to the hope that Israel would reemerge as a major political and military power. His vision was inclusive, and nothing in his teaching in Mark supports the idea that the nations would be subjugated to Israel.
Does the resurrection replace the land as the focal point for the future? And if it does not, how are the two ideas related? Mark leaves these two questions unresolved at this point. He has, however, given us an important clue and invited us to pursue it. In the previous controversy the Pharisees hypocritically said that Jesus taught the way of God in accordance with the truth (12:14). Despite their hypocrisy they were right. That is a form of irony that appears increasingly in the second half of Mark. Unfounded accusations, hypocritical testimony and the mockery to which Jesus was subjected often unintentionally contained a great deal of truth. In the final analysis even hypocrisy and unfaithfulness may confirm the sovereignty of God.

Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 234.


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I Am the Resurrection and the Life
17 Now when Jesus came, he found that Lazarus had already been in the tomb bfour days. 18 Bethany was near Jerusalem, about two miles3 off, 19 and many of the Jews had come to Martha and Mary cto console them concerning their brother. 20 dSo when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21 Martha said to eJesus, “Lord, fif you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, gGod will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 hMartha said to him, “I know that he will rise again in ithe resurrection on the last day.” 25 Jesus said to her, j“I am the resurrection and kthe life.4 Whoever believes in me, lthough he die, myet shall he live, 26 and everyone who lives and believes in me nshall never die. Do you believe this?” 27 She said to him, “Yes, Lord; oI believe that pyou are the Christ, the Son of God, qwho is coming into the world.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 요 11:17–27.

17-20절) 죽은지 4일째 되는 날 나사로의 무덤을 찾으신 주님. 여기에는 당시 장례 습관에 대해서 알 필요가 있다. 죽은 이후 3일 까지는 죽은자의 혼이 떠돌다가 다시 시체에 들어갈 방법을 찾다가 3일이 지나면 시체가 변색되고 혼이 다시 돌아가지 못하게 된다는 것이다. 
-  The general belief was that the spirit of the deceased hovered around the body for three days in anticipation of some possible means of reentry into the body. But on the third day it was believed that the body lost its color and the spirit was locked out. Therefore the spirit was obliged to enter the chambers of Sheol (the place of the dead).313 The passing of the third day, therefore, signaled the conclusion of the last modicum of hope for the mourners.
313 Cf. Gen. Rab. 100; Lev. Rab. 18:1 (15:1). For further references see Str-B 2.544–45, and A. T. Hanson, “The Old Testament Background to the Raising of Lazarus,” SE 6 (1973): 252–55. The general custom of visiting the grave site was practiced by a number of Middle Eastern people. See Sem 8 (1958): 55–70, and the later description of the Manichaeans in A. Böhlig, Die Gnosis III: Der Manichäismus (Zurich: J. Asmussen, 1980), 344, n.54. See also Borchert, “Is Bultmann’s Theology a New Gnosticism?” EvQ 36 (1964): 223, for a note on Mandean burial practices.
 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 354.

19절) 많은 유대인들이 나사로의 죽음에 위문하러 참석하였다. 그는 베다니에서 유력한 사람이었던 것을 알 수 있다. 

20절) 예수께서 오신 다는 소식을 듣고 마리아는 나가서 그분을 맞이하고, 마리아는 집에 앉아있었다. 이를 두 자매의 신앙, 성격의 차이를 볼 수 있다. 마르다는 적극적으로 직접 봉사를 하고 행동하는 것을 좋아했고, 마리아는 조용한 성격으로 예배를 드리고 말씀을 듣고, 자신의 오라비의 죽음앞에서 슬퍼하고 있었던 것이다. 

21-22절) 마르다는 주님께 처음에는 원망섞인 이야기, 주님이 계셨더라면 나사로가 죽지 않았을 것이라고 이야기하면서 이제는 이제라도 주께서 구하시는 것을 아버지 하나님께서 주실줄을 믿는다는 믿음의 고백을 드리고 있다. 

23-24절) 이제 예수께서 나사로가 살아날 것을 말씀하시지만 마르다는 마지막 날 부활이 있을 것으로 여기고 있다. 이는 당시 바리새인들의 종말론적인 부활의 가르침과 일치한다. 
-  Jesus’ response, “Your brother will rise again,” would have been startling had it been understood. Instead, it serves to introduce another of the familiar double-level ideas in John (e.g., two temples, 2:19; two births, 3:3; two waters, 4:10). For Martha the statement was perceived as a confirmation of her Pharisaic-like theology concerning the future. She would hardly have sided with the Sadducees of the Synoptics and Acts, who denied the resurrection (cf. Matt 22:23–33; Acts 4:1–2; 23:6–10; the Sadducees do not appear in John). The Pharisaic doctrine of the afterlife, however, had virtually become the popular theology of the people in Jesus’ day.
 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 355.

25-27절) 나는 부활이요 생명이다라고 선포하시는 주님, 마르다에게 이 부활의 놀라운 가르침을 선포하고 계신다. 이 부활과 생명은 두개의 아주 밀접한 연관이 있는 예수님의 선포이다. 주님은 부활의 주님으로 믿는자에게 그가 죽었더라도 부활시키실 수 있는 분이시다. 또한 이 부활이후에, 주님은 생명이시므로 요한이 그토록 강조하는 생명, 영생, 영원히 죽지 않음을 주실 수 있는 분이다. 이는 결코 동어 반복이 아니라 필연적인 두가지 중요한 신학적 주제이다. 주님은 부활이요 생명이시기에 그분을 믿는 우리는 부활에, 생명에 동참할 수 있게 되는 것이다. 
-  Resurrection and life were two related dimensions of Jesus’ proclamation. Jesus clearly possesses the power of resurrection so that the one who believes in Jesus, even though he were to die, will experience that power of resurrection (“will live,” 11:25) in their dead bodies. But beyond resurrection,322 Jesus is also life.323 Accordingly, whoever experiences resurrection (“lives and believes,” 11:26) also will experience the great Johannine goal of life (20:31) or eternal life (3:16) and will never die (11:26, or perish, 3:16). Jesus’ statement to Martha therefore is not a tautology. Her brother was dead and even though he had entered Sheol (the four days), he was not beyond the range of Jesus’ power. Martha, however, could think only eschatologically about Lazarus and thus she was in for a surprise.
322 For an interesting discussion see G. Ladd, I Believe in the Resurrection (Grand Rapids: Eerdmans, 1975).
323 For a dialogue concerning “life” see C. Moule, “The Meaning of ‘Life’ in the Gospels and Epistles of John: A Study in the Story of Lazarus. John 11:1–44,” Theology 78 (1975): 114–25, and L. Trudinger, “The Meaning of ‘Life’ in St. John: Some Further Reflections,” BTB 6 (1976): 258–63. See also “John’s View of Life as Present” in Bultmann, “ζάω,” TDNT 2.870–72.
 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 356.
마르다에게 “네가 이것을 믿느냐?”라고 질문하시는 주님. 이에 대해서 마르다는 “주는 그리스도시요 세상에 오시는 하나님의 아들이십니다.”라고 신앙고백을 한다. 결국 이 고백은 주님의 메시야십(그리스도), 낮아지심(하나님의 아들), 유대적 메시야에 대한 기대의 실현인 것이다. 
-  The story thus serves as a significant warning even to evangelicals who may be able to mouth all the correct theological statements about Jesus but actually have failed to bring words and life together. It is not enough to make statements about Jesus. Indeed, if a person would make a statement akin to Martha’s in some churches, the tendency would be to baptize such a person and accept him or her into membership.324 But we must all be warned that verbal confessions and life commitments are not always partners with each other.
 Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 357.

우리는 마르다의 모습을 보면서 입으로 아무리 바른 말을 하고 신학적인 지식을 쏟아 놓는다고 해도 그것이 항상 삶과 일치되는 것은 아니라는 것을 생각하게 된다. 



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