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21 But an opportunity came when Herod eon his birthday fgave a banquet for his nobles and military commanders and the leading men of Galilee. 22 For when Herodias’s daughter came in and danced, she pleased Herod and his guests. And the king said to the girl, “Ask me for whatever you wish, and I will give it to you.” 23 And he vowed to her, “Whatever you ask me, I will give you, gup to half of my kingdom.” 24 And she went out and said to her mother, “For what should I ask?” And she said, “The head of John the Baptist.” 25 And she came in immediately with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” 26 And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. 27 And immediately the king sent an executioner with orders to bring John’s5 head. He went and beheaded him in the prison 28 and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29 When his hdisciples heard of it, they came and took his body and laid it in a tomb.
e Gen. 40:20
f 1 Kgs. 3:15; Esth. 1:3; 2:18
g Esth. 5:3; 7:2
5 Greek his
h See Matt. 9:14
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 6:21–29.

21절) 앞서 19절에 헤로디아는 요한을 죽이려는 마음을 품고 있었다. 하지만 헤롯이 이를 두려워함으로 자신 마음대로 할수 없었는데 마침 이를 이룰 기회가 왔다. 이는 헤롯의 생일로 많은 대신들과 천부장들과 갈릴리의 귀인들이 생일 잔치에 참석한 때였다. 귀족들과 군대의 장교들과 갈릴리의 지도자들이 헤롯의 생일 파티에 초청을 받은 것이다. 당시 이 갈릴리 지역에서 헤롯이 가지고 있는 힘을 볼 수 있는 대목이다. 
- Leaders of three societal groups are invited to celebrate the birthday of Herod Antipas: (1) nobles, or high-ranking governmental leaders of Galilee; (2) military officers; and (3) leading men, wealthy and prominent Galileans.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1905.

22-23절) 이 잔치 자리에 헤로디아의 딸, 역사가 요세푸스에 의하면 그 이름이 살로메이다. 살로메가 흥건하게 술에 취한 자리에 들어와 춤을 추어 헤롯과 이 잔치에 참석한 이들을 기쁘게 하였다. 이에 헤롯이 그녀에게 네가 무엇이든지 원하는 것, 그것이 내 나라의 절반이라도 내게 구하면 주겠다라고 맹세하였다. 이 맹세는 에스더에서도 동일하게 볼 수 있다. 
고대 다른 사본에 의하면 ‘그의 딸 헤로디아가’라고 되어 있다. 마가는 24절과 28절에 그 소녀가 헤로디아의 딸이라고 언급하고 있고 요세푸스는 그 이름을 살로메라고 하였다. 그럼에도 불구하고 살로메는 헤롯 필립의 이전 아내로 딸이 아니다. 초기의 필사가들이 남성 대명사를 여성대명사로 오기하였다고도 한다. 그러니까 그녀의 딸이 아니라 그의 딸이었다는 것이다. 이러한 실수는 대부분 고쳐졌지만 모두 고쳐진 것은 아니었다. 또한 공주의 신분으로 이렇게 술취한 이들 앞에서 퇴폐적인 춤을 춘다는 것은 있을수 없는 일이라며 마가복음의 역사성을 부정하기도 한다. 하지만 그 어머니의 그 딸이라는 말을 생각할 때 헤롯의 요구에 지체없이 요한의 머리를 즉각 달라고 한 것을 생각하면 이 모녀가 어떤 사람들인지 생각할 수 있다. 
- The NIV and most English translations obscure a serious textual problem. Instead of “the daughter of Herodias herself” (the NIV does not translate the word meaning herself), a few very important Greek manuscripts have “his daughter Herodias.” Most principles of textual criticism point to the originality of this reading, but it is intolerable. Mark scarcely thought that the girl was Herod’s daughter or that her name was the same as her mother’s. In vv. 24, 28 the girl is referred to as Herodias’s daughter, and Josephus said that her name was Salome,52 though for Josephus, Salome was the former wife, not the daughter, of Herod Philip. Apparently one of the earliest copyists of Mark accidentally substituted the masculine pronoun for the feminine one, which differs by only two letters. This mistake was corrected by most but not all later scribes. Critics have likewise denied the historicity of Mark’s account because of the improbability of a princess performing a lewd dance in the presence of her step-father and his drunken guests. The depravity of the Herodian family, however, is well documented. The mother was determined to “get” John at all costs. Herod may have been too drunk to object. That she so much pleased the guests may have been due to the fact that she was a princess and not a common, professional dancer.
6:23 The banquet description has something in common with Esth 1, and Herod’s vow recalls Esth 5:3, 6; 7:2. Mark may have written the story by employing some terminology from Esther and even 1 Kings (cf. comments on v. 19), but this in no way suggests he invented the story.
52 Josephus, Antiquities 18.5.4.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 105–106.

24-28절) 아버지의 이야기에 살로메가 그녀의 어머니에게 가서 무엇을 구할지 물어본다. 이에 지체없이 세례 요한의 머리를 달라고 조언하고 급히 왕에게 들어가 세례 요한의 머리를 소반에 얹어 자신에게 달라고 요청한다. 이 요구를 듣고 헤롯은 근심한다. 왜냐하면 이전에도 사람들이 세례 요한을 추종하고 혹시 그를 해하면 하나님의 심판이 있지 않을까 하는 두려움이 있었기 때문이다. 하지만 지금 술에 취해 있었고 많은 사람들 앞에서 맹세를 했기에 이를 거절할 수 없었고 시위병 하나를 보내어서 요한의 머리를 가져오도록 명령한다. 이에 그가 가서 요한을 참수하여 목을 소반에 얹어다가 소녀에게 주었고 이 소녀는 이를 그녀의 어머니 헤로디아에게 가져다 주었다. 
- Josephus stated that John was imprisoned and executed at Machaerus,53 a fortress in southern Perea. Mark did not locate the banquet, but the most natural place would be Herod’s capital, Tiberias, on the western shore of Lake Galilee, which was about eighty miles from Machaerus. Mark left the impression that the execution took place soon after the order, which of course could not be if the banquet was at Tiberias and the execution at Machaerus. There is, however, no serious problem. The banquet may have been at Machaerus rather than Tiberias, or Mark may have “telescoped” the account to save space.
The execution of John was not the only occasion when Herodias caused trouble for her husband. In a.d. 36 Aretas IV went to war with Herod to avenge the insult to his daughter by Herod’s divorcing her. It was necessary for the governor of Syria to rescue Herod. Then in a.d. 39 Herodias, jealous that her brother Herod Agrippa I had been given part of Palestine and the title of king, persuaded her husband to ask for that title. Instead the emperor Gaius Caligula deposed and exiled him for supposedly plotting to secure independence.54 To her credit Herodias followed him into exile. Nor was John’s death the end of the Baptist movement. Paul and his assistants were confronted with disciples of John in the fifties (Acts 18:24–19:7).

53 Josephus, Antiquities 18.5.2.
54 Herod Agrippa I provided the evidence and received Antipas’s territory as a result.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 106.

29절) 요한의 제자들이 세례 요한의 죽음의 소식을 듣고 그의 시체를 가져다가 장사를 지냈다. 이는 아리마대 요셉을 떠오르게 한다. 
- The noble deed of John’s disciples is a preview of that of Joseph of Arimathea (15:43–46). John was the forerunner of Jesus in death as well as ministry.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 106.

한 여인의 잘못된 원망과 질투가 하나님의 사람 요한의 삶을 죽음으로 이끌었다. 인간이 자신의 죄 앞에서 얼마나 악해질 수 있는지를 보여준다. 그리고 자신의 자녀를 이용해서 자신의 욕망을 채우는 이 모습, 얼마나 비참한가? 반면 세례 요한은 진정으로 소명을 따라 살다간 하나님의 사람이다. 주님이 오실 길을 예비했고 광야에서 회개의 세례를 베풀었으며 당시의 절대 군주였던 헤롯의 잘못까지도 거침없이 지적했다. 비록 이때문에 그는 죽임을 당했지만 하나님이 보실때 착하고 충성된 종이었음에 틀림없다. 

우리는 선택해야 한다. 자신의 욕망을 채우기 위해서 악을 행할 것인지 하나님의 뜻을 이루기 위해서 좁고 험한 길을 갈것인지 말이다. 


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14 wKing Herod heard of it, for Jesus’2 name had become known. Some3 said, x“John the Baptist4 has been raised from the dead. That is why these miraculous powers are at work in him.” 15 xBut others said, “He is Elijah.” And others said, “He is ya prophet, like one of the prophets of old.” 16 But when Herod heard of it, he said, “John, whom I beheaded, has been raised.” 17 zFor it was Herod who had sent and seized John and abound him in prison for the sake of Herodias, his brother Philip’s wife, because he had married her. 18 zFor John had been saying to Herod, b“It is not lawful for you to have your brother’s wife.” 19 And Herodias had a grudge against him and wanted to put him to death. But she could not, 20 for Herod cfeared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he dheard him gladly.
w For ver. 14–29, see Matt. 14:1–12; Luke 9:7–9
2 Greek his
3 Some manuscripts He
x ch. 8:28; Matt. 16:14
4 Greek baptizer; also verse 24
x [See ver. 14 above]
y See Matt. 21:11
z Luke 3:19, 20
a Matt. 11:2; John 3:24
z [See ver. 17 above]
b Lev. 18:16; 20:21
c [Matt. 14:5; 21:26]
d ch. 12:37; [ch. 4:16]
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 6:14–20.

14절) 12제자들을 짝지어 보내시고 그들이 복음을 전파하고 이적을 행하는 일들을 행했을 것이다. 이렇게 여러가지로 예수의 이름이 드러나자 헤롯 왕이 이를 듣고 세례 요한이 죽은자 가운데서 살아났다라고 여겼다. 이유는 예수님께 큰 능력이 나타났기 때문이다. 본문의 능력이라는 단어는 ‘다이나미스’라는 단어로 초자연적인 능력을 일컬을때 사용되는 표현이다. 
본문의 헤롯 안티파스는 헤롯대왕의 7번째 아들로 갈릴리와 베레아의 분봉왕이었다.(마 14:1) 헤롯 안티파스는 실제로 왕은 아니지만 그렇게 불려지기도 했다. 
- Herod Antipas, seventh son of Herod the Great, was tetrarch of Galilee and Perea (4 b.c.–a.d. 39), serving as an administrator under Rome (see note on Matt. 14:1). Antipas was not technically a King, although his contemporaries may have referred to him as such (cf. his statement in Mark 6:23: “half of my kingdom”). He lost his position in a.d. 39 after trying to gain complete sovereignty.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1905.

15절) 또한 예수님은 엘리야라고도 여겨졌다. 이처럼 세례 요한은 회개의 세례를 선포하고 죄를 지적하는 역할을 했는가 하면 엘리야는 구약의 모든 선지자중에 가장 큰 능력을 행한 능력의 선지자의 상징이다. 이처럼 주님은 이 모든 것을 포괄하는 선지자로 여겨진 것이다. 
- According to a second view Jesus was Elijah. Mark later (9:11–13) implied that John and not Jesus was the Elijah of Mal 4:5. Still another view regarded Jesus as one of the Israelite prophets, although not necessarily the prophet of Deut 18:15, 18–19. For Mark none of these views was satisfactory, but they were superior to those of Jesus’ family and their friends (6:2–3). Nevertheless the time for the revelation of the true identity of Jesus had not come.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 104.

16절) 이처럼 헤롯은 이런 사람들의 평가에 민감했는데 사람들의 이야기를 듣고 이전에 자신이 목 벤 세례 요한이 살아난 것이 아닌가라고 여겼다. 

17-18절) 요한은 공개적으로 헤롯이 자기 동생인 빌립의 아내 헤로디아를 취한 것이 옳지 않다라고 비난했고 이로 인해서 헤롯은 요한을 잡아 옥에 가두었다. 헤로디아는 헤롯대왕의 아들인 아리스토불루스의 딸이었고 헤롯 안티파스의 조카딸이었다. 헤롯은 로마여행중에 그녀를 보고 사랑에 빠져서 자신은 첫번째 아내와 이혼했고 헤로디아로 하여금 자신의 남편인 빌립과 이혼하도록 설득했다. 헤롯 안티파스는 유대인이 아니었지만 요한은 하나님의 법을 그에게 요구하며 ‘동생의 아내를 취하는 것이 옳지 않다’라고 거침없이 선포하였다. 실제로 이것이 당대 로마의 법에 저촉되는 것은 아니었지만 요한은 유대인들에게만이 아니라 이방인에게도 성경의 말씀을 전하였고 이로 인해서 헤롯은 불편해 했다. 
- Herodias was the daughter of Aristobulus, the son of Herod the Great, and the niece of Antipas. On a trip to Rome, Herod had fallen in love with her. In order to marry her he had divorced his first wife, the daughter of Aretas IV, the king of Nabatea to the east and south of Perea, and persuaded Herodias to divorce her husband. Mark said that this husband’s name was Philip; Josephus identified her husband by the family name Herod.49 Mark did not intend to say that Herodias was the wife of Philip the tetrarch (Luke 3:1), for Josephus indicated that this Philip was married to Salome, the daughter of Herodias.50
Virtually every son of Herod the Great had “Herod” as part of his name. The full name of the first husband of Herodias might have been Herod Philip, although this is not attested. Because this alleged person and Philip the tetrarch had different mothers, they could have had the same names. Josephus further indicated that Herod arrested John in fear that John’s popularity might lead to a revolt.51 Mark’s reason does not contradict Josephus. Both could well have been true. Mark chose the one most germane to his purpose; Josephus, to his.

49 Josephus, Antiquities 18.5.1, 4.
50 Josephus, Antiquities 18.5.4. The name “Philip” is omitted by one good and one poor manuscript of Mark, by some textual witnesses of medium value in Matt 14:3, and by Luke 3:19—no doubt because of the historical problem.
51 Josephus, Antiquities 18.5.2.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 104–105.
- Herod Antipas was not a Jew, yet John did not hesitate to tell him that he had violated the moral law of God (cf. Lev. 18:16). Similarly, the gospel message that people should “repent” (Mark 1:15; 6:12), which would eventually go to Gentiles as well as Jews, assumes that God holds all people in the world accountable to his moral laws as revealed in Scripture.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1905.

19-20절) 더 나아가 헤로디아는 자신들을 비난하는 유한을 원수로 여겨 죽이려고 했다.  어떤 사람들은 헤로디아와 이세벨의 상관성을 헤롯과 아합의 관계에서 찾는다. 이들은 남편이 누군가를 죽이는 것을 머뭇거릴때 이를 대신 해결해주었다. 
그럼에도 헤롯은 요한을 의롭고 거룩한 사람으로 알고 두려워했다. 많은 사람이 요한을 따랐기에 반란이 있을까 걱정했고 또한 요한을 해할 경우에 하나님의 심판이 있을 것을 두려워한 것이다. 유대 역사가인 요세푸스는 안티파스의 죽음이 세례요한의 죽음에 대한 하나님의 심판이라고 기록하고 있다. 
- Some commentators have imagined a similarity between Herodias and Jezebel and between Herod and Ahab (1 Kgs 19:2; 21:4ff.). The only similarity is that Herodias and Jezebel plotted to kill someone while their husbands hesitated.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 105.
- Herodias thus (see v. 18) held a grudge against John and intended to put him to death. But Herod Antipas feared John and resisted this plan. Perhaps he feared an uprising on account of John’s popularity (1:5) and also held a superstitious fear of some kind of divine punishment. The Jewish historian Josephus notes that people viewed Antipas’s death as God’s judgment for slaying John the Baptist (Jewish Antiquities 18.116–118). Antipas also saw John’s innocence and godliness and thus had conflicting thoughts about him (he was greatly perplexed, and yet he heard him gladly).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1905.
- (116) Now, some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; (117) for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. (118) Now, when [many] others came in crowds about him, for they were greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late.
 Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 484.





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