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31 qAnd his mother and his rbrothers came, and standing outside they sent to him and called him. 32 And a crowd was sitting around him, and they said to him, “Your mother and your brothers3 are outside, seeking you.” 33 And he answered them, “Who are my mother and my brothers?” 34 And slooking about at those who sat around him, he said, “Here are my mother and my brothers! 35 tFor whoever udoes the will of God, he is my brother and sister and mother.”
31-32절) 예수의 어머니(마리아)와 동생들이 밖에 서서 사람을 보내어 예수를 부름, 예수님께서는 무리들에 둘러싸여있다가 어머니와 형제들이 찾는 다는 이야기를 들으셨다. 당시 유대 가정에 아들의 역할은 매우 중요했다. 먼저 부모에게 효도를 해야했고 가정의 재정적인 필요를 채워야 했을 것이다. 그런데 지금 예수님께서는 이러한 역할을 감당하지 못하고 계셨을뿐만 아니라 좋지 않은 무리들과 함께한다는 좋지 않은 소문이 가족들에게 들려왔을 것이다. 이를 걱정하는 가족들이 지금 예수를 찾아와 그를 끌고가려고 하는 것이다.(21절) 예수님께서는 자신의 육신의 가족들과의 관계를 끊지 않으시고 하나님의 핵심 가족으로서의 믿음의 메시야 공동체에 대한 우선순위를 강조하고 계신 것이다.
- In the midst of Jesus’ teaching, his mother and half brothers are “seeking” him (v. 32); they presumably now try to “seize” him (see v. 21). Without severing his relationship with his earthly family (e.g., John 19:26–27; Acts 1:14; 1 Cor. 15:7), Jesus emphasizes the priority of the messianic community of faith (Ex. 32:25–29; Deut. 33:8–9) as the core family of God: whoever does the will of God (see Matt. 6:10; John 7:17; Rom. 12:2; 1 Pet. 4:2), he is my brother and sister and mother (see Ps. 22:23; Heb. 2:11–12). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1899.
- The obligations of a son in a Jewish family were considerable. It was a son’s duty to honor his father and mother. In the Wisdom Literature it is clear that honoring parents means obeying what they teach and respecting their authority, even as an adult. We do not know what concerns Jesus’ family carried with them that day or what plans they may have had other than to talk with him. If we look back over Mark 1–3, however, we might suspect that the following items would have been on the agenda. In the first place Jesus was not pursuing a career and did not have a stable income (1:39). Therefore he may not have been contributing sufficiently to the family’s finances. Second, Jesus kept bad company (2:15). Even worse, he had offended the leading religious authorities (2:23–27; 3:1–6, 22). It could be said that his recent activities border on the irresponsible, and some members of his family had already tried to restrain him. There were no signs of improvement. All indications pointed to the probability that things were going to get worse.
With these or similar concerns the responsible members of the family, his mother and brothers, stood outside the house where he was and sent word for him to come out. Jesus replied, Who are my mother and my brothers? Then he looked at the people sitting with him and said, Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.
That was a radical assertion. Jesus rejected both the traditional authority and structure of the family and then provided his own definition of the family. The new family is a company of people not bound by ties of blood, but by a commitment to doing God’s will. This statement recalls the harsh language of Matthew 10:35–37: “For I have come to turn ‘a man against his father, a daughter against her mother.’ … Anyone who loves his father or mother more than me is not worthy of me.” Rejecting the expected role of your parents may even look like hatred (Lk 14:26). Jesus held out for a higher responsibility, a more pressing claim. For him, doing the will of God superseded any other obligation. And this, of course, leads us to wonder where his natural family stood in the escalating confrontation between the new and the old.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 83–84.
33-35절) 이에 대해서 예수님께서는 “누가 내 어머니이며 동생들이냐”라고 말씀하시면서 둘러 앉아 있는 제자들과 무리들을 향해서 “누구든지 하나님의 뜻대로 행하는 자가 내 형제요 자매요 어머니이다”라고 말씀하셨다. 이것은 매우 급진적인 고백이다. 그분은 지금 전통적인 가족의 구조와 권위에 대해서 도전하고 계신 것이다. 새로운 가족은 혈연에 의한 관계가 아니라 하나님의 뜻을 행하는 것에 헌신된 것에 의해서 결정된다는 것이다. 예수님께서는 지금 가족관계를 평가절하하고 있는 것이 아니라 더 높은 가치가 있다는 것을 설명하고 계신 것이다.
- It is also a call to think of ourselves first as part of a new family, a new people, a new set of relationships that have come into being because of the good news about the kingdom of God. This is what we might call a spiritual truth that took concrete form in the life of the early church. Jesus’ declaration in Mark 3:35 is the reason there is so much talk about brothers and sisters and children in the Pauline and Johannine Epistles. This new reality proved to be more compelling than the natural sociology of the early Christians in cities like Colossae. Jesus did not come to bring a kind of spirituality that was celebrated only on Sunday mornings inside the walls of a building where it could never affect anything else. Jesus brought something new into the world that transforms all of our relationships. We might pose this issue in the practical realities of our time by asking this question: How should Christians in the West respond when we hear about Palestinian Christians being forcibly evicted from their homes without compensation, jailed without trial or summarily deported?
God made a covenant with Israel, and God does not abandon a covenant even when people break it (Torrance 1992:27–28). Divine forgiveness means that God finds ways to renew the covenants people break. Whether the people of Israel had broken the covenant again is an issue that Mark has not yet clarified. What has emerged, though, is the question who belongs to the family of God. If this family now includes anyone who does the will of God—including non-Jewish people—do the same standards of love and fairness apply to all?
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 84–85.
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