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23 rOne Sabbath he was going through the grainfields, and as they made their way, his disciples sbegan to pluck heads of grain. 24 And the Pharisees were saying to him, “Look, twhy are they doing uwhat is not lawful on the Sabbath?” 25 And he said to them, v“Have you never read wwhat David did, when he was in need and was hungry, he and those who were with him: 26 how he entered the house of God, in the time of4 xAbiathar the high priest, and ate ythe bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?” 27 And he said to them, z“The Sabbath was made for man, anot man for the Sabbath. 28 So bthe Son of Man is lord even of the Sabbath.”
23-24절) 안식일에 예수님과 제자들이 밀밭 사이로 지나가다가 이삭을 잘랐다. 이를 보고 바리새인들이 안식일을 범하느냐고 예수님께 지적한다. 배고플때 손으로 타인의 밭에서 곡식을 따먹는 것을 허락되었지만 안식일에 일하는 것은 금지된 것이었다.
시기적으로 볼때 팔레스타인 지역에 밀이 5-6월에 익는데 이 사건은 예수님의 죽음 10개월 여전인 3-4월 경에 일어난 것으로 추정된다.
- Deuteronomy 23:25 implies that, in the case of hunger, it was permissible to eat heads of grain from any field one might pass by. Work, however, was not permitted on the Sabbath (Ex. 34:21). Pharisaic interpretation sought to guard against work on the Sabbath by prohibiting even the minimal “work” involved in thus satisfying one’s hunger. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.
25-26절) 율법을 존중하고 지킬 필요가 있지만 비상시에, 절박한 상황에서 다른 선택을 할 수가 있음을 말한다. 에수님은 삼상 21장 1-6절을 통해서 다윗과 그 일행들이 먹을 것이 없어 하나님의 전에 있는 진설병을 먹은 것을 예로 들고 있다. 본문은 대제사장 아비아달 때라고 말하는데 실제로 삼상 21:1을 보면 아히멜렉이 대제사장이었고 아비아달은 그의 아들이다. 그렇다면 왜 본문에서 아비아달 때라고 말하는가? 첫번째로 아비아들이 구약에서 다윗의 통치시기에 가장 저명한 대제사장이기 때문이고 두번째로는 삼상 22장의 사울의 명령에 의해서 도엑에 의해서 제사장들이 학살될때 살아남은 유일한 제사장으로 삼상에서 가장 유명한 대제사장이다. 또 다른 해석으로는 Abba-Abiathar(아비아달의 아버지)에서 아바가 빠졌다는 것이다.
- Jesus initially emphasizes that the restrictive Pharisaic interpretation of the law does not take into account the situation of need in which David and his men found themselves (1 Sam. 21:1–6). David ate the bread of the Presence, so it follows that, at least in the case of need, actions are allowed on a Sabbath that otherwise might not be permitted. in the time of Abiathar the high priest. The incident with David actually occurred when Ahimelech, not his son Abiathar, was high priest (1 Sam. 21:1). “In the time of Abiathar” could mean: (1) “In the time of Abiathar, who later became high priest” (naming Abiathar because he was a more prominent person in the OT narrative, remaining high priest for many years of David’s reign); (2) “In [the Scripture section of] Abiathar, the high priest” (taking Gk. epi plus the genitive to indicate a location in Scripture, as in Mark 12:26). Abiathar, the only son of Ahimelech to survive the slaughter by Doeg (1 Samuel 22), is the best-known high priest in this larger section of 1 Samuel. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.
- Another explanation, building upon the fact that the Aramaic word abba means father (cf. Mark 14:36), is that the original had Abba-Abiathar (i.e., “father of Abiathar,” who was in fact Ahimelech). Abba was then accidentally omitted by an early copyist because its first two letters are the same as the first two of Abiathar. The last is perhaps the best explanation, though it apparently assumes an original Aramaic text. No explanation is completely satisfactory. The implied comparison between David and Jesus suggests that Jesus possessed authority similar to that of David and that in some sense he was David’s successor. The idea is developed further in 11:10. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 66.
예수님은 인간의 필요가 예식법에 우선한다는 사실을 밝히셨다.
27-28절) 안식일이 사람을 위하여 있는 것이지 사람이 안식일을 위해서 있는 것이 아님을 분명히 하신다. 그러므로 인자가 안식일의 주인임을 밝히신다. 이는 만약 안식일이 사람들의 유익을 위한 것이고 인자가 모든 사람들의 주인이라면 인자는 마땅히 안식일의 주인이어야 한다는 것이다.
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