728x90
18 Now kJohn’s disciples and the Pharisees were fasting. And people came and said to him, l“Why do John’s disciples and mthe disciples of the Pharisees fast, but your disciples do not fast?” 19 And Jesus said to them, n“Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. 20 oThe days will come when the bridegroom is taken away from them, and pthen they will fast in that day. 21 No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made. 22 And no one puts new wine into old qwineskins. If he does, the wine will burst the skins—and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.”3
18절) 요한의 제자들과 바리새인들의 금식, 요한의 제자들은 요한의 죽음 혹은 그가 감옥에 갇혀 있었고, 그의 금욕적인 삶과 회개를 강조하는 메시지때문에 금식했고 바리새인들은 매 월, 목요일에 정기적으로 금식하는 사람들이었다. 그런데 사람들이 요한의 제자들과 바리새인의 제자들은 금식하는데 왜 예수, 당신의 제자들은 금식하지 않는가라고 묻는 것이다. 당시 사람들은 이 금식이라는 행동이 거룩함과 구별됨의 표징으로 여겼던 것이다.
- If the tense Mark used is interpreted as a customary imperfect, a better translation might be “made a practice of fasting.” The only biblically prescribed fast was on the Day of Atonement (Lev 16, especially vv. 29, 31), although other fasts grew up late in the Old Testament period (Zech 7:5; 8:19). Furthermore, the Pharisees fasted every Monday and Thursday (cf. Luke 18:12). The Jews sometimes fasted as a result of personal loss, sometimes as an expression of repentance, sometimes as preparation for prayer, and sometimes merely as a meritorious act. The disciples of John may have been fasting because of the imprisonment or death of their leader, his ascetic life-style, or his emphasis on repentance. So important was fasting for ancient Jews that an entire tractate of the Mishna, Taanith, was devoted to it. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 63–64.
- The question about fasting has to be considered in the contexts of these conflicting views about the coming of the kingdom of God. The Pharisees fasted because texts like Leviticus 16:29 list fasting as one of the covenant obligations. John’s disciples might have observed any particular fast that was stipulated in the law, but it is doubtful that their practice would have included the weekly fasts that had become part of the Pharisees’ tradition. Since no particular day of fasting is indicated here, we might conclude that John’s disciples were fasting for another reason. John was in prison awaiting execution, and they were probably fasting in the hope that God would secure his release. The arrest and possible death of this prophet would have seemed to them incompatible with the arrival of the rule of God. Jesus, on the other hand, preached that the kingdom of God had arrived, and neither he nor his disciples were fasting at that time. Fasting then could be understood as a way of demonstrating one’s commitment to the covenant, a form of prayer, a way of grappling with God’s will or as something that was not necessary in that situation. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 64.
19-20절) 이 질문에 대해서 예수님께서 역질문을 펼치시는 것으로 대응하신다. 예수님은 지금 자신을 신랑으로 제자들을 제자들을 혼인잔치에 초청받은 친구들로 비유하고 있다. 그러시면서 신랑과 함께 하는 혼인잔치 동안에 금식하지 않는다고 말씀하시면서 이후에 신랑을 빼앗길 날에는 금식 할 것을 말씀하신다. 신랑의 부재시에 금식하는 것이 가능하고 필요하다고 말씀하신 것이다. 지금 이 성경을 읽는 우리들은 이 때가 바로 예수님의 십자가로 그분이 떠나시는 것임을 알고 있지만 처음 이 말씀을 듣는 청중들은 이것이 어떤 의미인지 이해하지 못했을 것이다. 금식은 적절한 시기가 있다. 기독교의 특징은 기쁨이고 또한 슬픔이 없는 것이다. 이 본문의 혼인잔치는 하나님나라와 관련되어 구원을 상징한다. 하나님을 향한 길은 종교적인 연습을 통해서가 아니라 예수님과의 기쁨의 교제를 통한 것임을 본문은 우리에게 말해준다.
- The use of a counterquestion was common in rabbinic disputes; and according to Mark, Jesus frequently used it. The statement in the first half of v. 19 is a simple analogy, but that in v. 20 allegorizes it by suggesting that Jesus is the bridegroom and his disciples the wedding guests. Some have denied that Jesus could have spoken v. 20 or that it was originally a part of the same piece as v. 19. Nevertheless only a preconceived notion of what is possible and impossible can rule out all allegorization on Jesus’ part. Whether the disciples made the identification at the time is another matter. Inasmuch as the Jews never depicted the Messiah as a bridegroom,8 the disciples probably did not understand the significance of the statement until later. The original readers/hearers of the Gospel, however, who were in on the “secret” from the beginning, could not have helped noticing this passage as the first allusion to the crucifixion, just as modern readers do.
Verse 19 seems to suggest no fasting at all; v. 20, that there may be occasions to fast. No contradiction exists. On some occasions fasting is inappropriate, and on others it is appropriate. The nearness of the kingdom of God in the person of Jesus was not a fitting time. During his absence fasting may be desirable now and then, but it is not a normative Christian practice as the paucity of references in the New Testament shows. Christianity is characterized by joy, not mourning. Indeed a wedding is a symbol of the salvation associated with the kingdom of God. The passage further suggests that the way to God is not through religious practices but through joyful association with Jesus.
8 To the contrary the Old Testament sometimes pictured God as the “husband” of “adulterous” Israel: Isa 54:5–6; Jer 2:2; 3:14; Ezek 16–32; Hos 2.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 64–65.
21-22절) 예수님께서는 이땅가운데 새로운 가치관, 새로운 진리와 길을 제시하신다. 하나님 나라가 도래하면 옛 왕국의 통치는 더이상 하나님 나라의 백성을 주관할 수 없다. 모세 율법의 규례들과 성경이외의 전통들을 가지고 하나님 나라를 담아둘 수 없는 것이다. 하나님나라의 역동성은 이 모든 것을 뛰어넘기 때문이다. 옛 기준들과 규례들로는 하나님 나라의 역동성을 감당할 수가 없는 것이다.
본문은 유대주의를 오래된 의복과 오래된 포도주 부대로 설명하고 기독교를 새로운 의복과 새 부대로 비유한다. 하지만 본문이 강조하는 바가 옛것은 무조건 거짓되고 악한 것임을 말하는 것이 아니라 이 옛것이 지나갔다라는 것을 말해주고 있다.
- The twin parables here teach the incompatibility of the old (scribal Judaism) and the new (Christianity). Judaism is the old garment and the old wineskin. Christianity is the new garment (implied), the new wineskin, and the new wine (on the last cf. John 2:1–11, especially v. 10). The point is not that the “old” is wrong or evil but that its time has passed. As Acts shows, the Twelve were slow to learn this truth. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 65.
금식은 하나님이 기뻐하시는 신앙 행위임에 틀림없다. 하지만 금식을 해야할때가 있고 그것을 멈출때가 있음을 예수님은 말씀하신다. 하나님나라가 도래했고 그분이 함께 하시는 순간 금식할 것이 아니라 먹고 마시며 그분과 기뻐해야 한다. 지금 우리의 시기가 어떤 때인지를 바르게 아는 안목이 필요한 것이다. 또한 신랑을 빼앗길 날이 임할것인데 이때는 금식을 해야한다. 우리는 과연 기뻐해야할때 기뻐하고 슬퍼해야할때 슬퍼하고 있는가?
'성경묵상 > 마가복음' 카테고리의 다른 글
| 막 3:1-6 손마른 사람을 고치시는 주님 (0) | 2017.08.14 |
|---|---|
| 막 2:23-28 안식일의 주인이신 주님 (0) | 2017.08.04 |
| 막 1:13-17 레위를 부르시는 주님 (0) | 2017.08.02 |
| 막 2:1-12 중풍병자를 고치시는 주님 (0) | 2017.08.01 |
| 막 1:40-45 나병환자를 고치시는 주님 (0) | 2017.07.31 |