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Temptations to Sin
42 k“Whoever causes one of lthese little ones who believe in me to sin,7 mit would be better for him if a great millstone were hung around his neck and he were thrown into the sea. 43 nAnd if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to ohell,8 to pthe unquenchable fire.9 45 qAnd if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into ohell. 47 rAnd if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into shell, 48 ‘where ttheir worm does not die and the fire is not quenched.’ 49 For everyone will be salted with fire.10 50 vSalt is good, wbut if the salt has lost its saltiness, how will you make it salty again? xHave salt in yourselves, and ybe at peace with one another.”
k Matt. 18:6; Luke 17:2; [1 Cor. 8:12]
l [Zech. 13:7]
7 Greek to stumble; also verses 43, 45, 47
m [ch. 14:21]
n Matt. 5:30; 18:8
o See Matt. 5:22, 29
8 Greek Gehenna; also verse 47
p ver. 48; Matt. 3:12; See Matt. 25:41
9 Some manuscripts add verses 44 and 46 (which are identical with verse 48)
q Matt. 18:8
o [See ver. 43 above]
r Matt. 5:29; 18:9
s See Matt. 5:22, 29
t Isa. 66:24
10 Some manuscripts add and every sacrifice will be salted with salt
v Luke 14:34
w Matt. 5:13
x Ezek. 43:24; Col. 4:6; [Eph. 4:29]
y Rom. 12:18; 2 Cor. 13:11; 1 Thess. 5:13; [ver. 34]; See Rom. 14:19
42절) 누구든지 주님을 믿는 작은 소자중에 하나라도 실족하게 하면 차라리 연자 맷돌을 그 목에 매달아 바다에 던지우는 것이 더 나을 것이다.
본문의 소자는 연약하고 미성숙한 초신자, 어린 신자를 의미한다. 그런 의미에서 실족하게 될 확률이 높은 이들이다. 우리안에, 이러한 소자들은 어떤 사람들이 있는가? 말 그대로 초신자들, 소수자들, 사회로부터 소외된 인권의 사각지대에 있는 이들을 말하는 것이다. 이런 이들로 하여금 죄를 짓게 하거나 걸려 넘어지게 하면 심각한 심판을 받게 된다는 것이다. 그 결과는 연자 맷돌을 목에 매달고 죽게 된다는 것이다.
- The “little ones” of this verse represent the same persons as the “child” in vv. 36–37: immature, weak, and perhaps new believers. To cause these (whom society views as insignificant) to sin or stumble will bring serious judgment. The judgment is pictured as a large millstone tied around the neck. The “large millstone” was one turned by a donkey (so the Greek construction) rather than a hand mill used by a woman.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 152.
실족하게 하다라는 단어(sin)는 ‘스칸달리조’로 넘어지게하다, 혹은 스캔들에 빠지게 하다라는 의미이다. 조금더 적극적으로 상대방을 넘어뜨리는 행동을 의미한다.
- The word sin (9:42) may be misleading. In this case the Greek word might be better translated “stumble” or “scandalize” or even “be offended.” In the context of 9:30–50 the idea is not that the disciples might cause someone to lie or cheat or steal. Jesus was concerned that people would take offense at him because of what his followers did to them. Jesus valued the people whom the disciples considered to be beneath them. It is not hard to imagine someone taking offense in Jesus because of what his disciples had done in their pursuit of power and prestige. He came to serve people whom the disciples wanted to dominate.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 185.
43-48절) 만일 손이 나로 범죄하게 하거든 그것을 찍어 내버려라. 장애인으로 영생에 들어가는 것이 두 손을 가지고 지옥 곧 꺼지지 않는 불에 들어가는 것보다 나을 것이다. 또한 내 발이 나로 하여금 죄를 짓게 하거든 이것을 찍어 내 버려야. 다리를 저는 자로 영생에 들어가는 것이 두 발을 가지고 지옥에 던져지는 것보다 낫다. 도한 나의 눈이 자로 하여금 범죄하게 하거든 이것을 빼버리라. 한눈으로 하나님 나라에 들어가는 것이 두 눈을 가지고 지옥에 던져지는 것보다 낫다.
본문은 대표적인 과장법이다. 본문을 문자적으로 해석하게 될때 큰 문제가 생긴다. 이는 주님께서 얼마나 이러한 영적인 삶, 영생, 하나님 나라의 삶을 중요하게 여기시는지, 이를 위해서 어떠한 희생을 통해서라도 이를 얻기 위해서 노력할 것을 요청하고 계신 것이다. 영생의 삶을 위협하는 어떤 것이라도 마치 외과 의사가 심각하게 우리의 몸을 파괴하는 조직을 도려내듯이 심각하게 여기고 대처해야한다고 가르치고 있는 것이다.
영생에 들어가는 것(43, 45)과 하나님 나라에 들어가는 것(47)은 같은 의미이다.
- Whereas v. 42 deals with causing someone else to sin, vv. 43–48 are concerned with permitting oneself to sin. These verses contain metaphors that must not be taken literally, as did the church father Origen (d. a.d. 254).10 Neither must they be ignored. Jesus used the most startling metaphors possible to show that the possession of spiritual life is worth the most costly sacrifice. Whatever endangers spiritual life must be totally removed even as a surgeon amputates a limb that endangers the life of the rest of the body. Romans 8:13 and Col 3:5 provide a good commentary on the teaching of Jesus here. The “life” of vv. 43, 45 is obviously the same as the “kingdom of God” of v. 47 and the “eternal life” of 10:17, 30.
10 When Origen was not able to suppress completely his lust, he mutilated himself (Eusebius, Church History 6.8, however, associated the act with the saying in Matt 19:12).
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 153.
본문에서 손은 우리가 힘을 사용하는 방법을, 발은 우리의 삶이 무엇을 추구하는지를 또한 눈은 우리가 가치롭게 여기는 것이 무엇인지를 의미한다. 만약 이러한 것일 죄를 짓게 한다면 이것을 제거할 것을 요청하는 것이다. 이러한 선언은 개인의 악에 대한 경고라기 보다는 신뢰와 리더십의 위치를 악용하는 것에 대한 경고이다.
- These are strong words, but the worst was still to come: If your hand causes you to sin, cut it off.… And if your foot causes you to sin, cut it off.… And if your eye causes you to sin, pluck it out. The hand represents the way we use power, the foot symbolizes the things we spend our lives pursuing, and the eye stands for the things we value. If these things cause us to sin, we are to get rid of them. For the Twelve, in particular, the words causes you to sin mean doing something to offend one of the little ones who believe in Jesus. These declarations are not so much a warning against personal vices as they are a warning against abusing positions of trust and leadership.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 186.
43, 45, 47에 사용된 지옥은 게하나라는 단어이다. 이는 힌놈의 골짜기를 의미하는데 몰렉에게 아이들을 희생제사로 드렸던 곳이다.
- The word translated “hell” in vv. 43, 45, 47 is gehenna. The Greek word is a transliteration of two Hebrew words meaning valley of Hinnom. The reference is to the deep valley on the south and west side of Jerusalem. In pre-Israelite times it was the site of child sacrifice to Molech. Some Israelites, in times of spiritual decline, seem to have adopted the practice also (Jer 7:31; 19:6; 32:35; cf. 2 Kgs 16:3). In an attempt to stop the practice, Josiah desecrated the site (2 Kgs 23:10). During intertestamental times it became the garbage and sewage dump of Jerusalem and a symbol of the place of punishment (1 Enoch 27:2; 4 Ezra 7:36) because worms and fires were always consuming the refuse (v. 48). Although the KJV translates both alike, one should always distinguish between gehenna and hades. The latter is the place of the dead or simply the grave.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 153.
48절) 거기, 지옥에서는 구더기, 벌레도 죽지 않고 불도 꺼지지 않는다.
본문은 앞의 지옥, 게한나로 구더기와 불은 파괴를 상징한다. 앞선 44절과 46절이 빠져있는데 48절의 반복으로 의도적으로 생략했다고 여긴다.
- The quotation in 9:48 is from Isa 66:24 LXX, which was important in the development of the symbolism of gehenna. The worm and the fire are symbols of destruction. Verses 44 and 46 are not found in the earliest and best textual witnesses and are a scribal repetition based on v. 48, where the statement is unquestionably authentic.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 153.
49절) 사람마다 불로써 소금 치듯 함을 받을 것이다. / 모든 사람이 다 소금에 절이듯 불에 절여질 것이다.
본문의 표현은 마가복음에만 등장하는 표현으로 여러 해석들이 존재한다. 먼저는 믿는자 자신이 지금 하나님께 바쳐지는 것으로 하나님의 성령의 불에 의해서 정결케 되어진 소금이라고 생각합니다. 둘째로 소금은 고난과 역경의 불에 의해서 정화를 받은 소금을 나타내는 것으로 이해하는데 이는 기꺼이 치러야하는 제자도의 댓가를 의미한다는 것입니다. 우리들은 그리스도를 위해서 때로는 값비싼, 고통스러운 댓가를 치러야만 합니다. 이 소금과 불은 또한 하나님을 기쁘시게 하고 신자들을 정화시켜 줍니다. 물론 이 과정이 고통스럽지만 결코 신자를 멸망시키지 않을 것입니다. 왜냐하면 소금은 음식을 파괴하지 않고 보존해주는 역할을 하기 때문입니다.
- For everyone will be salted with fire is a puzzling statement that occurs only in Mark, and many interpretations have been proposed: (1) Against the background of Lev. 2:13, “with all your offerings you shall offer salt” (see also Ezek. 43:24), some think Jesus means that believers themselves are now what is being offered to God (cf. Rom. 12:1), and the “salt” that is in them is the purifying “fire” of God’s Holy Spirit. The cleansing and purifying properties of salt support this idea, but this is surely an obscure way to refer to the Holy Spirit, and the connection to the larger context of Mark 9:43–48 is unclear. (2) A second interpretation also views believers as a sacrifice to God against that same OT background but understands the salt to represent purification by the “fire” of suffering and hardship, which is related to the costliness of discipleship implied in the willingness to give up even a hand or an eye (vv. 43–48). In other words, “Be willing to give up anything (vv. 43–48), and also to suffer for Christ’s sake, for something costly and painful will come into everyone’s life (v. 49).” But the “salt” and the “fire” also make the sacrifice pleasing to God and have a purifying effect on the believer. And as salt does not destroy but preserves food, so the suffering will not destroy the believer. (3) Others think that “everyone” means both believers and unbelievers, and thus the verse teaches that unbelievers will undergo the terrible fire of God’s judgment (cf. vv. 47–48), but believers, while not experiencing hell, will still in this life undergo the purifying, cleansing fire of God that comes through hardship and suffering. Interpretations (2) and (3) are similar, (2) being perhaps the best.
50절) 소금은 좋은 것인데 소금이 만일 그 맛을 잃으면 무엇으로 짜게 하겠느냐? 너희속에 소금을 가지고 서로 화목하라. 암염의 형태에서 우리는 맛잃은 소금이 무엇인가를 보게 된다. 외형은 그대로이지만 그 속에 성분은 빠져나간 상태를 말한다. 그리스도인으로서 경건의 모습은 있지만 경건의 능력을 잃어버린 상태가 바로 맛잃은 소금인 것이다. 그렇기에 우리는 경건의 능력을 잃지 않도록 노력해야 할 것이고 우리 가운데 소금의 맛을 유지하기 위해서 노력해야 할 것이다.
소금은 세상속에서 맛을 내고 부패를 방지한다. 우리 그리스도인들은 마땅히 세상속에서 그러한 역할을 감당해야 하는 것이다. 소금을 너희속에 가지라는 것은 그리스도인으로써 기꺼이 희생하고 상식적으로 행동하고 이웃을 사랑하며 지혜롭고 화목가운데 우정을 유지할 것을 말하는 것이다. 이러한 모습이야말로 세상을 부패하지 않도록 유지하도록 만든다.
- Here the allusion is to salt used in domestic life. “Salt is good” in that it is a necessity for life and a preservative. Christians are likewise a source of spiritual life for the world. They restrain evil and thus preserve the moral order. Christians, however, can and sometimes do cease to function as the “salt” of the world, and it is against this that Jesus warned. Pure salt cannot lose it saltiness. What was used as salt in ancient times, however, and especially what was gathered from the Dead Sea in Palestine, contained many impurities. If the true salt were removed, what remained might still look like salt but could not perform the life-giving and life-saving function of salt. A person may have the external appearance of a disciple, but not the internal properties.
“Have salt in yourselves” has been variously interpreted to refer to being willing to be sacrificed, common sense (cf. Col 4:6), loving neighbors, wisdom, fellowship and friendship, and being at peace. Probably the idea is simply to give life and preservation to the world.
This miscellaneous collection of the sayings of Jesus on discipleship began with a dispute (vv. 33–34), and it concludes with an admonition to be at peace with one another. Peace (reconciliation) is disrupted by ambition to be great in a worldly fashion; it is promoted by the servant attitude.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 154.
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