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The Purpose of the Parables
10 And ewhen he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, f“To you has been given gthe secret of the kingdom of God, but for hthose outside everything is in parables, 12 
iso that
“ ‘they jmay indeed see but not perceive,
and may indeed hear but not understand,
lest they kshould turn and be forgiven.’ ”
13 lAnd he said to them, “Do you not understand this parable? How then will you understand all the parables? 14 mThe sower sows nthe word. 15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it owith joy. 17 And they have no root in themselves, but pendure for a while; then, when tribulation or persecution arises on account of the word, immediately qthey fall away.1 18 And others are the ones sown among thorns. They are those who hear the word, 19 but rthe cares of sthe world and tthe deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. 20 
But those that were sown on the good soil are the ones who hear the word and accept it and ubear fruit, vthirtyfold and sixtyfold and a hundredfold.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 4:10–20.

비유는 여러가지 목적을 가지고 있다. 불경하고 무관심한 자들에게는 그 진리를 가리는 역할을 하고 말씀에 관심을 가지는 이들에게는 전 삶을 드리고 따를 만한 깨달음을 주기도 한다. 
- Just as parables have many forms, they have many purposes. At this point Mark chose a saying of Jesus that indicates one of them, to veil the truth from those who are profane or indifferent, who could not profit from it, who would only distort it. Others, however, claim that Jesus spoke the words on another occasion and that they originally applied to his entire ministry and not just to his teaching in parables as Mark indicates. This is possible and perhaps even probable. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 82.

11절) 비유에 대하여 묻는 이들에게 하나님 나라의 비밀을 알려주시나 외인들에게는 모든 것을 비유(수수께끼)로 하셨다. 
본문의 비밀은 마 13:11, 눅 8:10에만 등장한다. 바울 서신에서는 21번, 계시록에는 4번 등장하는 단어로 바울은 이 비밀이라는 단어를 과거에는 알려지지 않은 진리를 의미할때 사용했다. 이는 오직 신적인 계시를 통해서만 알 수 있는 것이라고 했다. 하나님께서 당신의 아들을 주심으로 그 진리를 드러내셨다. 예수님 당시의 유대인들은 이 사실을 깨닫지 못했다. 그들에게 있어서 비유를 포함해서 예수님에 관한 모든 것은 수수께끼였다. 
- The word “secret” (“mystery,” NASB) is found in the Gospels only here and in the parallels in Matt 13:11 and Luke 8:10. It appears, however, twenty-one times in Paul’s letters and four in Revelation. Paul used it to mean a truth that was not known in the past, that cannot be known apart from divine revelation, and that has recently been revealed by God. This meaning best explains the present passage. The “secret” or better “revealed truth” is that the kingdom of God has drawn near in Jesus Christ. Note the term “kingdom of God” in vv. 26, 30. God (implied by the passive voice) revealed the truth to some. Certainly the vast majority of the Jews of Jesus’ day did not realize that. To them everything about Jesus, including his parables, was a riddle. Indeed the word parabolē near the end of v. 11 probably means riddles. “Those on the outside,” however, should not be limited to Jews. The expression includes all unbelievers. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 82–83.

12절) 예수님께서는 사 6:9-10을 직접 인용하시면서 비유로 말씀하신다. 본문에 이는이라고 번역된 단어는 히브리어로 ‘히나’인데 이 단어를 so that 혹은 as a result로 번역할 수 있다. 어느것으로 번역하느냐에 따라서 그 의미가 다르다. 이사야서의 의미는 다음과 같다. 하나님께서 선지자에게 이것이 거절당할지라도 그분의 메시지를 전하라고 말씀하셨다. 인식함 없이 보고 깨달음 없이 듣는 것 그리고 돌이키고 죄사함을 받는 것에 실패하는 것은 그의 메시지의 목적이 아니라 결과였습니다. 그래서 이 본문을 제대로 이해하려면 앞의 ‘히나’를 결과적으로(as a result)로 해석하는 것이 합당하다. 
- Some have sought to avoid the conclusion that Jesus used parables to hide the truth by claiming that Mark or someone before him mistranslated Jesus’ Aramaic word “so that” rather than “who.” This is a possible explanation, but a better one focuses on the meaning of the quotation from Isa 6:9–10. God told the prophet to deliver his message even though it would be rejected. The seeing without perceiving, the hearing without understanding, and the failure to turn and be forgiven (Isaiah wrote “be healed”) were the result, not the purpose, of his message. So it was also with the parables of Jesus. Therefore the Greek word hina (translated “so that” in the NIV) at the beginning of v. 12 ought to be translated “as a result.” This is a well-established meaning. Jesus did not speak in parables for the purpose of withholding truth from anyone; but the result of his parables, the rest of his teaching, and even his miracles was that most did not understand and respond positively. He did speak in parables to provoke thought and invite commitment. Therefore parables are more than mere illustrations. They constitute spiritual tests that separate those who understand and believe from those who do not. Still another possibility is to translate hina “that is” (cf. its use in 9:12). This rendering and the translation “as a result” do not differ greatly.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 83.


14-20절) 씨부리는 비유에 대한 예수님의 해석
- The sower in the parable (vv. 4–8) primarily represents Jesus but in a secondary sense every faithful preacher of the gospel. The various soils represent human hearts. The inhospitable hearts in the parable gradually become more receptive (from indifferent, to opportunistic, to very interested), but nevertheless remain preoccupied with the cares of their present life in rebellion against God’s true purposes. The good soil represents a consistently attentive and accepting heart. (See further the extended explanation in the note on Luke 8:15.) Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1900.

씨앗은 하나님의 말씀이다. 
토양은 서로다른 4가지 부류의 사람들이다. 
새들은 사탄을 상징하고 해는 환난과 핍박을 상징한다. 
가시는 세상에 대한 근심이다. 
좋은 땅은 말씀을 듣고 이를 받아들이고 결실을 맺는 사람들을 말한다. 
20절의 받아들인다라는 말의 의미는 진실로 인정하다 또는 사랑하다라는 의미이다. 많은 이들이 이 비유를 들었지만 소수의 사람만이 이 비유의 이야기를 심각하게 받아들이고 이를 깨닫고 삶으로 살아낸 것이다. 
- Mark provides the interpretation for the parable of the soils, but leaves the other four parables in 4:21–32 unexplained. We are left to ponder how to understand them.
The interpretation casts the parable as an allegory. Most of its details have some larger meaning outside the parable itself. The seed is the word, and in the context of this Gospel it could be either a word about the kingdom or any word of God. The soil refers to four different kinds of people. The birds represent Satan. The scorching sun symbolizes trouble and persecution. The thorns point to the cares of the world. And the good soil is the people who hear, accept and produce.
Everyone hears the same word initially. The good soil, however receives the word in a way that the other three do not. The Greek word translated “accept” (4:20) is an intensive verb that can also mean “acknowledge as true” or even “love.” This is a parable about hearing, and out of the large crowd that came to listen, one smaller group can be distinguished from the rest. It was composed of those who accepted what they had heard and acknowledged that they did not understand it. Presumably, the rest of the crowd either reached the same conclusion or decided that the parable had no significance. Those who became disciples, however, did something else. They acted upon what they heard and asked what it meant.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 92–93.

결국 좋은 땅의 수확량은 인내와 관계되어 있다. 돌밭에서는 씨앗이 발아는 했지만 뿌리가 없어 말랐고 가시밭에서는 자라기는 했지만 다른 관심들로 결실하지 못하게 된다. 오직 좋은 땅에 뿌려진 씨앗만이 이 모든 과정을 견뎌내고 결실하게 된다. 하나님의 나라도 마찬가지이다. 우리가 예상하지 못한때에 그 나라가 임하고 말씀이 임했을때 이 말씀이 요구하는 바가 우리의 관심과 소망과 다를 수 있다. 과연 이때 우리는 무엇을 선택할 것인가? 말씀을 행하는 것이 바로 하나님 나라의 비밀이라고 불리운다. 예수님의 말씀을 행하는 것은 바로 하나님의 뜻을 행하는 것이다.(3:31-35) 결국 좋은 땅이 된다는 것은 하나님 나라의 비밀을 듣고, 말씀을 듣고 그것을 받아들이고 행하라는 것이다. 

* 소비사회에서의 믿음
우리는 현재 모든 것이 빠른 사회를 살아가고 있다. 자판기에 돈을 넣고 누르면 바로 무언가가 나와야 한다. 매년 컴퓨터 처리속도나 칩의 집적량이 2배이상 증가한다. 기다리고 인내하는 것이 매우 어려운 시대를 살아가고 있는 것이다. 소비주의, 소비사회를 살아가고 있다. 말씀을 듣는 것, 믿음이라는 것은 소모되는 제품이 아니다. 이미 교회조차도 믿음을 상품화 하여 소비하고 있다. 그래서 무언가 감동이 있고 느껴지지 않으면 이를 소비하려고 하지 않는다. 하지만 우리가 기획하고 원하는 시간에 반드시 하나님의 말씀이 임하거나 우리에게 은혜를 주시는 것이 아니다. 먼저 하나님께서는 좋은 땅이 될것을, 우리로 헌신과 희생을 통해서 자신의 삶의 밭을 기경할 것을 요청하고 계신다. 우리는 복음서에 나오는 예수님의 말씀을 듣고 이것을 행해야만 깨달을 수 있다. 
- We live in the age of instant gratification. That expectation is even built into our technology. In designing microchips for computers, a principle called Moore’s Law states that every year and a half the number of transistors that can be built into a microprocessor will double. What pushes the drive to double our computing speed and power every eighteen months? It is the same drive that makes us complain about having to wait in a line at amusement parks. That cultural expectation has made its way into the church. We expect to have everything on demand and on our terms. Accordingly, religious sociologists often describe this as the era of the consumer church.
That is not the way Mark presents Jesus. Faith for him is not one of the consumer goods. We do not grow on demand. We do not experience God by scheduling time in our personal organizers. And we do not have all our questions answered before Jesus asks us to make a commitment. The Jesus we meet in this Gospel cannot be understood until we begin to act on his word, and then his word sets the agenda. Perhaps we ought to exercise some caution in attempting to build churches that cater to the consumer mind-set.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 93–94.


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The Parable of the Sower
4 Again vhe began to teach beside the sea. And a very large crowd gathered about him, wso that he got into a boat and sat in it on the sea, and the whole crowd was beside the sea on the land. 2 And xhe was teaching them many things in parables, and in his teaching he said to them: 3 “Listen! yBehold, a sower went out to sow. 4 And as he sowed, some seed fell along the path, and the birds came and devoured it. 5 Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. 6 And zwhen the sun rose, it was scorched, and since it had no root, ait withered away. 7 Other seed fell among bthorns, and the thorns grew up and choked it, and it yielded no grain. 8 And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and ca hundredfold.” 9 And he said, d“He who has ears to hear, let him hear.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 4:1–9.

예수님께서 비유로 가르치신 이유. 예수님은 비유를 통해서 대적하는 이들은 심판하시기 위해서, 따르고 배우기 원하는 이들을 위해서는 믿음의 메시야 공동체를 새롭게 형성하기 위한 교훈을 위해서 사용하셨다. 이처럼 비유는 완악한 이들에게는 경고를, 열린 마음을 가진이들에게는 하나님나라의 메시야적 다스림에 대한 원리를 제시해주는 역할을 했다. 이는 이야기와 연관되어 내재된 메시지로 구성된다. 
- Jesus teaches in parables both as judgment against those “outside” and as a means of instruction for those “inside” his newly formed messianic community of faith.
4:2 Mark provides several examples of Jesus teaching in parables. To the hard-hearted, parables are a warning; to those who are open-hearted, parables illustrate principles of the messianic rule of God. A parable consists of a story and its corresponding intended message.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1899.

당시의 농사법은 이처럼 땅을 먼저 개간하고 좋은 땅에 의도적으로 심는 방식이 아니라 바람의 힘에 의존해서 흩뿌리는 방식이었기에 이처럼 다양한 토양에 씨앗이 떨어지게 되었다. 

비유(parable)라는 단어는 헬라어 ‘파라볼레’에서 나왔다. 이는 공관복음에서 48번, 히브리서에서 2번 나타난다. 헬라적 의미에서는 이 비유가 중요하지 않았는데 예수님의 비유는 헬라가 아니라 구약의 ‘마샬림’과 관계가 있다. ‘마샬’이라는 히브리어는 다양한 의미를 가지는데 비교, 잠언, 풍자, 속담, 동화, 예언, 도덕적 격언, 지혜의 말, 욕설, 형태, 신비, 경구, 직유, 은유등으로 사용된다. 쥴리처라는 학자 이래로 비유와 풍자에 대한 예리한 구별이 있었다. 그는 비유는 오직 한가지를 비교, 나타내고 나머지는 중요하지 않다라고 여겼다. 그러면서 예수님께서는 풍자는 사용하시지 않는다고 주장했다. 그래서 복음서의 비유가 풍자적 요소를 가지거나 그 해석이 풍자적인 것은 예수님께서 직접 의도하신 거싱 아니라 이후 초대교회의 주장이라고 여겼다. 하지만 요즘은 이렇게까지 생각하지는 않는다. 먼저 히브리어 마샬이 풍자를 의미할 수 있고 예수님 시절에 풍자가 합법적인 문학양식으로 여겨졌으며 최근의 문학비평을 통해서 예수님의 비유가 오직 하나의 의미만을 가진다는 것은 도전을 받았고 이러한 은유의 재발견은 예수님의 풍자 사용에 대한 개방성을 가지게 하였다. 
 - The English word “parable” simply transliterates the Greek word parabolē, which appears forty-eight times in the Synoptic Gospels and twice in Hebrews and means that which is placed beside, presumably for the purpose of comparison. The meaning of the Greek word is not significant, however, because the parables of Jesus are not related to Greek parables but to the mashalim of the Old Testament. The word mashal has a variety of meanings: comparison, proverb, allegory, riddle, fable, oracle, ethical maxim, wisdom saying, byword, taunt, type, mystery, aphorism, simile or metaphor, similitude, etc. Therefore one should not expect all of the parables of Jesus to represent the same oral or literary form, and that is certainly the case.
Following A. Jülicher, many contemporary scholars make a sharp distinction between parables and allegories. A parable, they say, has only one point of comparison so that the details are unimportant. In an allegory, however, all or most of the details represent something.
They claim further that Jesus never used allegory. Therefore when a parable in the Gospels has allegorical features or when the explanation of a parable is allegorical, they claim the parable or explanation could not have come from Jesus but was the invention of the primitive church.
Though long popular, Jülicher’s reductionistic view has increasingly come under fire on a variety of fronts. First, the Hebrew word mashal can refer to an allegory: Ezek 17:2–10; 20:49; 24:3–5. Second, allegory was recognized as a legitimate literary form in Jesus’ time. There is no a priori reason why Jesus could not have used allegory, i.e., a story with multiple comparisons as opposed to a story with only one. There are too many parables in the Gospels with allegorical features for none of them to be authentic. Third, recent literary criticism of the parables has challenged Jülicher’s corollary that each parable can be reduced to a single, “universal truth” consistent with nineteenth-century liberalism. The rediscovery of metaphor has led to renewed openness to Jesus’ use of allegory.24
It is now possible to define the word “parable” as it is used in the Gospels. In addition to referring occasionally to a proverb (Mark 3:23–26; Luke 4:23; 6:39 [cf. Matt 15:14–15]), a metaphor (Mark 7:14–17; Luke 5:36–38 [cf. Mark 2:21–22; Matt 9:16–17]), and a similitude (Matt 13:33; Mark 4:26–29 [cf. v. 34]; 4:30–32; 13:28–29 [“lesson,” NIV]; Luke 15:3–7, 8–10), the predominant use is to refer to a story from nature or human life to illustrate spiritual truth.25 Whether there is one point of comparison or several must be determined from each parable. Common sense must play a large role in such determination.26 About thirty figures of speech and stories, many in more than one Gospel, are explicitly called parables. Of course many other parables are not referred to as such. There are at least seventeen of these and perhaps as many as forty-five.
According to the Synoptic Gospels, therefore, the parable was the most common and distinctive form of teaching employed by Jesus. He used parables not simply to illustrate spiritual truth but to provoke reflection and decision. His parables confronted his hearers with a challenge to submit themselves to the reign of God. In fact, the parables in Mark 4 tell what the kingdom of God is like (vv. 11, 26, 30). This fact must be kept in mind in interpreting them.

24 P. R. Jones, The Teaching of the Parables (Nashville: Broadman, 1982), 14–18.
NIV New International Version
25 C. H. Dodd’s definition is classic: “The parable is a metaphor or simile drawn from nature or common life, arresting the hearer by its vividness or strangeness, and leaving the mind in sufficient doubt about its precise application to tease it into active thought” (The Parables of the Kingdom [New York: Scribner’s, 1961], 5).
26 The contemporary rejection of all allegory is no doubt an overreaction to the ancient and medieval practice of excessive allegorization of the parables. The most notorious example is Augustine’s treatment of the parable of the good Samaritan in his Quaestiones Evangeliorum 2.19. In addition to the obvious identification of the Samaritan with Jesus, the traveler is Adam; Jerusalem is heaven; Jericho is the moon, which symbolizes mortality; the robbers are the devil and his angels; the stripping of the man is depriving him of his immortality; the beating is persuading him to sin; leaving him half dead is the effects of sin; the priest is the Jewish priesthood; the Levite is the prophets; binding the wounds is restraint of sin; the oil is comfort and hope; the wine is encouragement to work for Christ; the donkey is the body of Christ; the inn is the church; the two coins are the two commandments to love; the innkeeper is the apostle Paul; and the return of the Samaritan is the resurrection of Christ! Such interpretation is preposterous, but a similar view was still held by R. C. Trench, Notes on the Parables of Our Lord (1841). The work that did more than any other to put a stop to such nonsense was A. Jülicher, Die Gliechnisreden Jesu (1888). Jülicher insisted that each parable had only one point of comparison and that it was a general moral truth. Contemporary scholarship has accepted the former but rejected the latter because people are not put to death for teaching simple moral truths. A most judicious treatment of the subject is R. H. Stein, An Introduction to the Parables of Jesus (Philadelphia: Westminster, 1981), and some of the above is indebted to his work. (Stein is the author of the commentary on Luke in the NAC.)
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 77–78.

1절) 예수님께서 바다에 떠있는 배에 오르셔서 바닷가에 모여있는 무리를 향해서 가르치셨다. 예수님께서 배에 오르셔서 말씀하신 이유는 무리가 많아서 예수님을 바라볼 공간적인 여유가 없었기에 배에 오르셔서 이를 강단 삼아서 가르치신 것이다. 

3절) 이 비유는 예수님의 들으라라는 훈계로 시작된다. 주의깊게 신경을 써서 들으라는 것으로 9절도 이런 의미로 반복된다. 이 비유는 다른 공관복음에서도 반복되는데 마 13:1-9; 눅 8:4-8로 이 비유에 대한 설명이 있는 유일한 가르침이다. 도마복음에도 이 내용이 등장한다. 
- The parable begins and ends (v. 9) with an admonition to listen thoughtfully, which shows that the meaning of parables is not always self-evident (cf. the comments on vv. 11–12). This admonitory feature, the place of the parable at the beginning of the discourse, its being the only one with an explanation, and its presence in all three of the Synoptic Gospels (Matt 13:1–9; Luke 8:4–8) and in the Coptic Gospel of Thomas 9 shows the importance it had in early church thought. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 79.

4-8절) 이 비유에는 4종류의 땅이 등장한다. 
1) 길가 : 새들이 와서 먹어 버림
2) 흙이 얕은 돌밭 : 흙이 깊지 않으므로 곧 싹이 나오지만 해가 돋은후에 타서 뿌리가 없어 마름
3) 가시떨기 : 가시가 자라 기운을 막음으로 결실하지 못함
4) 좋은 땅 : 자라 무성하여 결실함. 30, 60, 100배의 결실을 맺음
당시의 농사법을 생각할때 이러한 결과는 당연히 예견된 것이다. 그런데 한가지 이상한 것은 좋은땅의 결실의 결과가 엄청나다는 것이다. 고대농사법의 평균 수확량은 많아야 7-8배이고 기껏해야 10배를 내지 못했기 때문이다. 그런데 하나님나라의 셈법은, 수익율은 차원이 다른 것이다. 

과연 이 비유가 가르치고자 하는 것이 무엇인가? 혹자들은 이후에 나오는 이 비유에 대한 설명이 예수님께서 직접하신 것이 아니라 초대교회의 설명이라고 말하기도 한다. 만약 이 비유가 하나 이상의 해석이 가능하다면 이 해석에 대한 언급없이 비유를 해석하려고 시도하는 것은 매우 중요합니다. 많은 해석의 제안들이 가능한데 첫번째 얼마간의 씨앗의 손실에도 불구하고 수확의 풍성함이 있다는 것은 그리스도인들이 그들의 실패에도 불구하고 더욱 정진할 것을 격려합니다. 두번째 계속되는 실패에도 불구하고 하나님의 왕국은 마침내 임할 것이다. 세번째 복음이 왜 그렇게 많이 거부되는지, 다음은 이 비유는 듣는자들로 하여금 그들의 복음에 대한 반응을 점검할 것을 촉구하며, 이 비유는 반대에도 불구하고 설교자들의 성공을 보장합니다. 
- What does the parable teach? Inasmuch as it is often claimed that the explanation in vv. 13–20 comes from the early church and not Jesus,27 and since the parables are capable of more than one interpretation (cf. Matthew’s and Luke’s varied use of the parable of the lost sheep), it is important to try to interpret the parable without reference to that explanation. Many suggestions have been made: The abundance of the harvest despite the loss of some seed encourages Christians despite their failures; despite repeated failures the kingdom will come at last; contrary to appearances the kingdom has already come; the parable explains why the gospel was rejected by so many; the parable forces hearers to examine their reactions to the gospel; the parable assures preachers of success despite opposition, to name a few.
27 It is interesting that few questions have been raised about Mark’s accuracy in recounting the parable itself.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 80.

본문을 씨뿌리는 자의 비유라고 말하지만 중요한 점은 씨뿌리는 땅 말하자면 말씀을 받아들이는 대상들의 차이를 강조한다. 중요한 것은 말씀은 소비되지만 그것이 좋은땅에 뿌려지기만 하면 놀라운 결실을 맺게 된다는 것이다. 한사람의 중요성을 말한다. 


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