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Let the Children Come to Me
13 mAnd they were bringing children to him that he might touch them, and the disciples nrebuked them. 14 But when Jesus saw it, he was indignant and said to them, o“Let the children come to me; pdo not hinder them, for to such belongs the kingdom of God. 15 qTruly, I say to you, whoever does not rreceive the kingdom of God like a child shall not enter it.” 16 And she took them in his arms and blessed them, tlaying his hands on them.

m For ver. 13–16, see Matt. 19:13–15; Luke 18:15–17
n ver. 48
o Matt. 18:3
p [ch. 9:39]
q [John 3:3, 5]
r [Luke 8:13; James 1:21]
s ch. 9:36
t Rev. 1:17
 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mk 10:13–16.

13절) 사람들이 예수님께서 아이들을 축복해주실 것을 원해서 어린 아이들을 예수께 데리고 왔는데 이를 제자들이 꾸짖었다. 마가복음에서 이러한 터치, 만져주심은 보통 치유와 관련이 있는데 여기서는 거룩한 분이 어떤 사람들을 축복해주는 것을 의미한다. 제자들이 아이들을 데려온 것을 꾸짖은 이유는 예수님께서 너무 바쁘셔서 어린아이들을 만날 여유가 없다고 판단했기 때문이고 또한 아이들을 그렇게 중요한 대상으로 여기지 않았기 때문이다. 
- Although touching is used elsewhere in Mark in connection with healing, the intent of those who brought the children to Jesus was for a “holy man” to bless them.
Why the disciples rebuked those who brought the children is not stated, but they probably thought Jesus was too busy or too important to be bothered by such insignificant persons. In any event Mark set forth another example of the lack of perception of the disciples. The second instance of “them” could, from a strictly grammatical standpoint, refer to the children; and in order to avoid that understanding, the mass of medieval manuscripts substituted “those who brought them” (NKJV, similarly KJV).

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 159.
- rebuked them. The disciples consider children to be an annoying distraction (cf. 9:36–37, 42). Jesus reacts emphatically. To Jesus, children are as important as adults, and equally worthy of love (9:36–37; 10:16). to such   p 1915  belongs the kingdom of God. Children do not belong automatically to the kingdom but must come to Jesus and receive him the same as adults.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1914–1915.



14절) 예수님께서 이러한 제자들의 반응을 보시고 노하시며 말씀하신다. 어린아이들이 나에게 오는 것을 용납하고 금하지 말라. 왜냐하면 하나님의 나라가 이런 자들의 것이기 때문이다. 
병행본문인 마 19:14과 눅 18:16에는 예수님이 분노하셨다라는 표현이 생략되어 있다. 이 본문이 예수님이 분노하셨다는 유일한 본문이다. 
본문의 금지하다라는 표현은 일반적으로 세례와 관련되어 사용되었다. 
본문의 이런 자는 어린아이를 말하는데 일반적으로 어린아이의 특성은 순수하고 겸손하며 자의식이 부족하고 수용적이며 진실함을 의미한다. 
- Both Matt 19:14 and Luke 18:16 omit the statement that Jesus was indignant, no doubt to avoid any thought of Jesus being guilty of a sinful passion. This is sometimes said to be the only example in the Gospels of Jesus being angry, but see 3:5 and the comments on 1:41 and compare the accounts of the cleansing of the temple. The variant reading in 1:41, however, employs a different Greek verb from the one here; and the cleansing accounts do not explicitly state that Jesus was angry.
The word translated “hinder” is used in Acts 8:36; 10:47; 11:17 (also Matt 3:14) in connection with baptism, and as a result some commentators have claimed that Jesus meant that children were not to be hindered from being baptized. Such a view is eisegesis (reading an idea into the text) rather than exegesis (drawing out the meaning of the text). It is true, however, that the second-century and later church used the passage to justify the practice of infant baptism.
The word “children” in vv. 13–14, 16 refers to literal children who were being brought to Jesus; but to whom do the words “such as these” in v. 14 and “like a little child” in v. 15 refer, to literal children or to adults who possess childlike characteristics? Without going into the question of the extent to which children can be part of the kingdom of God, the expressions certainly include older people who in their relationship to God possess childlike characteristics. What are these characteristics? Such things as innocence, humility, lack of self-consciousness, receptivity, and trustfulness have been suggested. Not all children share these characteristics, however. The main point of comparison probably is the insignificance, weakness, helplessness, and dependency shared by children in ancient society and those who enter the kingdom at any time. The ultimate focus of the passage is not only on the attitude with which one comes to Jesus but on coming to Jesus, the object of one’s faith.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 159–160.

15절) 누구든지 하나님의 나라를 어린아이와 같이 받아들이지 않는 사람은 결코 그곳에 들어가지 못할 것이다. 이 하나님의 나라는 받아야 하고(데코마이) 또한 들어가야 한다.(에이세르코마이) 하나님 나라의 은혜는 선물로서 받는 것이지만 우리는 믿음과 순종을 통해서 이 왕국에 들어가야만 하는 것이다. 
- The one Greek word amēn, which the NIV translates “I tell you the truth,” emphasizes the importance of the pronouncement. Note that the kingdom is both to be received and entered—two ideas that stand side by side throughout the Bible. The blessings of the kingdom are to be received as a gift, yet we enter the kingdom through responsive faith and obedience. Furthermore, the kingdom and Jesus, in whom it drew near, are virtually synonymous. The expression “like a child” could refer to the way in which one receives a child, but the context favors the idea of the way in which a child receives what is offered to him or her: totally dependent on the person giving it.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 160.

16절) 이제 예수님께서 그 어린아이를 품에 안으시고 그들 위에 안수하시고 축복하셨다. 이렇게 주님앞에 나아온 자들은 주님으로부터 은혜를 입었다. 지금 예수님께서는 아이들을 품에 안으시고 그들위에 손을 얹으시고 축복해주셨다. 이는 많은 말보다 사람들에게 주님께서 아이들을 사랑하신다는 것을 보여주시는 행동이다. 

천국은, 하나님의 나라는 이처럼 어린아이와 같은 이들의 것이다. 어린아이들이 자라가는 것을 보면서 많은 것들을 느끼고 깨닫게 된다. 아이들은 부모의 뒷모습을 보며 자란다는 것처럼 말보다 보여주는 행동에 영향을 받으며 살아간다. 어쩌면 본받기를 원하는 것보다 본받지 않았으면 하는 것을 더욱 닮아가는 것이 아이들인 것처럼 보인다. 이렇게 수용성을 가지고 많은 것들을 보고 배우는 아이들을 향해서 우리는 어떤 것을 가르쳐줄 수 있을까? 본문의 제자들 처럼 연약한 어린아이들보다 유력한 어른들을 더욱 공동체 안에 중요한 존재들로 여기고 있지는 않은가? 주님께서는 하나님의 나라가 이러한 강함이나 소유에 있지 않음을 말씀해주고 계신 것이다. 
존재자체로 인정하고 사랑하고 받아들일 수 있어야 하겠다. 





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A Man with a Withered Hand
3 cAgain dhe entered the synagogue, and a man was there with a withered hand. 2 And ethey watched Jesus,1 to see whether he would heal him on the Sabbath, so that they might accuse him. 3 And he said to the man with the withered hand, “Come here.” 4 And he said to them, f“Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. 5 And he glooked around at them with anger, grieved at htheir hardness of heart, and said to the man, “Stretch out your hand.” iHe stretched it out, and his hand was restored. 6 
jThe Pharisees went out and immediately jheld counsel with kthe Herodians against him, how to destroy him.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:1–6.


Five Controversies from Mark 2:1–3:6
ReferencePoint of Conflict
2:1–12forgiveness
2:15–17eating with sinners
2:18–22fasting
2:23–28Sabbath
3:1–6Sabbath, and the decision to kill Jesus Crossway Bibles
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1897.

1절) 예수님께서는 정기적으로 제자들과 함께 회당에 가셔서 예배를 드리셨다. 그 회당에 손 마른 사람, 손이 마비된 사람이 있었다.  그런데 바리새인이 안식일에 주님께서 그 사람을 고치시는가를 주시하고 있었다. 왜냐하면 그들은 안식일에 누군가를 고치는 것은 일하는 것이고 이는 안식일을 어기는 것이라고 여겼기 때문이다. 이렇게 의도를 가지고 주시하고 있는 이들이 있음에도 주님께서는 이를 개의치 않으시고 손마른 사람을 일으켜 세우시고 그를 고치신다. 
- The scribes believe that healing is a form of work and is thus not permitted on a Sabbath. Accuse (Gk. katēgoreō, “accuse, bring charges”) is a technical term: they seek to mount a legal case against Jesus by collecting evidence against him. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1898.

4절) 예수님께서 사람들, 곧 자신을 고발하려고 주시하고 있는 바리새인들을 향해서 안식일에 선을 행하는 것과 악을 행하는 것, 생명을 구하는 것과 죽이는 것 중에 무엇이 옳은가를 질문하신다. 이 질문에 대한 대답은 당연히 생명을 구하기 위해서 선을 행하는 것이다. 그렇기에 안식일에 고치는 것이 당연함에도 바리새인들에게 있어서 안식일은 무노동을 원칙으로 하고 있기에 모세 율법의 근본 정신은 도외시하고 그 형식만을 강조하고 있는 것이다. 마가는 안식일에 단지 쉬거나 노동을 하지 않는 것은 안식일의 근본 정신을 살리는데 충분한 것이 아님을 알았다. 안식일에는 반드시 모든 종류의 선한 일을 적극적으로 행해야 한다. 
- By his question Jesus lifted the issue of Sabbath observance above a list of prohibitions to the higher general principle. No one would claim that it was “lawful” or right to do evil or kill on the Sabbath. The obvious alternative is that it must be right to do good and save life. To heal is to do good; to do nothing is to do evil. To heal is to “save” a life;14 not to heal is the equivalent of killing.15 For Mark merely not doing work and resting on the Sabbath or the Lord’s Day was not enough. The day must be used for all kinds of good things.
The Pharisees were silent because whatever answer they gave to Jesus’ question would have undermined their position on Sabbath observance.

14 The verb to save is used here in its nontheological sense of deliverance from any kind of harm. As previously indicated, all of Jesus’ healings of the body are symbols of his healing of the soul, which is often referred to by the technical term “salvation.” Jesus’ healings were a sign of the nearness of the kingdom of God.
15 Some think this is an allusion to the plot to kill Jesus mentioned in v. 6. The most natural interpretation, however, is that killing is set in contrast with healing.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 68.

5절) 예수님께서는 잠잠한 그들을 보시고 그들의 마음이 완악함을 인하여 분노를 가지고 탄식하셨다. 예수님의 분노는 죄악된 인간의 분노와는 본질적으로 다르다. 그분의 분노는 악에 대한 분노로 완벽하게 통제된 것이다. 예수님의 분노는 고통에 대해 무감각한 것에 대한 것일 뿐만 아니라 율법의 정신보다 그 문자적인 것에 더욱 강조점을 주는 율법의 전체 시스템에 대한 분노였다. 
- Here is a certain reference to the anger of Jesus (see also 10:14 and compare the comments on 1:41 and the accounts of the expulsion from the temple). In their parallel accounts Matthew and Luke preferred not to attribute to Jesus an emotion that among humans is often sinful. Jesus’ anger was not sinful, however, because it was directed toward evil and because it was controlled. Perhaps “with righteous indignation” would avoid the offense. “At their stubborn hearts” could be translated more literally “at their hardness of heart,” but the word “hardness” often takes on the additional idea of willful “blindness.” The NEB and REB have a striking rendition here: “Looking round at them with anger and sorrow at their obstinate stupidity.” Jesus was angry not only at insensitivity toward suffering but at the entire system of legalism where the letter is more important than the spirit. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 68.

6절) 예수를 죽이기 위해서, 그분을 올무에 빠뜨리기 위해서 평상시에 서로 반목하며 적대시하던 두 그룹, 바리새인들과 헤롯당원들이 서로 손을 잡는다. 본문은 마가복음에서 예수의 죽음에 대해서 처음 암시하는 구절이다. 앞서 5개의 논쟁을 마무리하면서 이러한 갈등이 그분을 죽음으로 이끌어가는 것을 알 수 있다. 이처럼 바리새인들과 헤롯당원이 예수를 죽이려는 음모는 예수님께서 이땅에 오신 이유와는 정반대이다. 그분은 구원하시기 위해서 오셨을뿐만 아니라 모든 사람들에게 생명을 주시기 위해서 오셨기 때문이다. 
- In all of ancient literature the Herodians are referred to only here and in 12:13 (cf. Matt 22:16).16 One can only surmise that they supported Herod Antipas, the tetrarch of Galilee and Perea (see the comments on 6:14–29). They may have further advocated restoration of Herodian rule of Judea, which was a Roman imperial province governed by a legate, or (as such officials were later called) procurator, during the ministry of Jesus. Ordinarily the Pharisees would have had nothing to do with the Herodians, but common enemies often make strange bedfellows. Perhaps the Herodians opposed Jesus because of his relationship to John the Baptist, who condemned Herod’s divorce and remarriage (6:18).
The first explicit reference to Jesus’ death is in v. 6. The verse concludes not only the present pericope but all five conflict stories. The Pharisees’ plot to “kill” (apolesosin, which literally means destroy as one would do to an animal) one who not only saved a life but who came to give life to all exemplifies Markan irony.

16 The references in Josephus, War 1.16.6 and Antiquities 14.15.10 are nontechnical and are associated with supporters of Herod the Great (40–4 b.c.).
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 69.






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