728x90
The Great Commandment
28 uAnd one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is, v‘Hear, O Israel: The Lord our God, wthe Lord is one. 30 And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 xThe second is this: y‘You shall love your neighbor as yourself.’ There is no other commandment zgreater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that whe is one, and athere is no other besides him. 33 And to love him with all the heart and with all bthe understanding and with all the strength, and to love one’s neighbor as oneself, cis much more than all dwhole burnt offerings and sacrifices.” 34 And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” eAnd after that no one dared to ask him any more questions.
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mk 12:28–34.
28-34절의 첫째 되는 계명이 무엇인가에 대한 서기관의 질문은 성전에서의 마지막 질문이다. 다른 적대적인 질문과는 다르게 이 서기관은 아마도 앞에서 진행된 사두개인들의 부활에 대한 예수님과의 대화를 인상적으로 들었고 예수님의 대답이 권위가 있는 것을 듣고 예수님께 첫째되는 계명이 무엇인지를 진지하게 묻고 있다. 예수님에 대한 그의 태도는 매우 겸손했고 이에 대한 예수님의 대답 또한 적절한 대답이었다.
- The Greatest Commandment. This is the last question asked of Jesus during his time in the temple courts (cf. 11:27). In contrast to the preceding hostile questions (vv. 13–27), a passing teacher of the law, impressed by Jesus’ response to the Sadducees (vv. 24–27), respectfully (cf. vv. 32, 34) seeks Jesus’ summation of the law.
D. A. Carson, “The Gospels and Acts,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2043.
28절) 서기관중 한 사람이 예수님의 변론(사두개인과의 부활 논쟁)을 듣고 예수님께 나아와 모든 계명중에 첫째 되는 계명이 무엇인가?하고 물었다. 서기관은 당시 율법(토라)의 조문을 모두 알고 있었을 것이다. 유대에는 613가지의 할라카라고 부르는 율법의 조문이 있었다. 이중에 365가지는 부정 명령이고 248가지는 긍정 명령이다. 서기관들은 이 조문들중에 중요한 것과 그렇지 않은 것을 나눴다. 힐렐이 이방인들을 향해서 율법을 요약해달라는 요구에 대해서 그는 "네가 싫어하는 일을 네 이웃에게 행하지 말라 : 이것이 율법의 전부이고 나머지는 이것에 대한 해석이다"라고 말했다.
-An example of a similar question but a different answer is found in the reply of Hillel (ca. 40 b.c.–a.d. 10) to a Gentile who asked him to summarize the law while he stood on one leg: “What is hateful to you, do not to your neighbour: that is the whole Torah, while the rest is the commentary thereof.”
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 197.
28-31절) 서기관의 질문에 대해서 예수님께서 이렇게 대답하셨다. 예수님께서는 신명기의 말씀을 인용하시면서 "첫째는 이것이니 이스라엘에 들으라 주 곧 우리 하나님은 유일한 주시라. 네 마음을 다하고 목숨을 다하고 뜻을 다하고 힘을 다하여 주 너의 하나님 을 사랑하라 하신 것이요 둘째는 이것이니 네 이웃을 네 자신과 같이 사랑하라. 이보다 더 큰 계명이 없느니라"라고 말씀하셨다.
- A teachable scribe (a theological scholar, probably of the Pharisaic faction) holds a friendly dialogue with Jesus. He asks which commandment of God is of fundamental importance and central to everything else. Jesus answers directly: the most important commandment, introduced by Deut. 6:4, is to love the Lord your God completely (Deut. 6:5; cf. notes on Matt. 22:37–38 and Luke 10:27). Second to this is to love your neighbor as yourself (Lev. 19:18, 34). The faithful, covenant-keeping God asks the objects of his love to love him and other human beings too (Rom. 13:8–10; Gal. 5:14; 1 John 4:10–11, 19).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1921.
예수님의 대답은 쉐마라고 불리는 내용으로 경건한 유대인들이 매일 두번씩 암송하는 것이었다. 주 곧 우리 하나님은 유일한 주시다라는 이 고백은 다신론을 섬기는 문화속에서 유일하신 하나님을 섬기고자 다짐하는 유대인들에게, 초대 교회에게 매우 중요한 고백임에 틀림없다. 이처럼 율법은 한 하나님에 대한 믿음의 고백위에 세워지는 것으로 나눠질 수 없는 것이다. 본문의 마음과 목숨과 뜻과 힘(heart, soul, mind, strength) 우리의 전인격을 의미한다. 그래서 본문은 우리의 모든 것을 다해서 우리의 주인이신 하나님을 사랑하라고 명령하고 둘째로 네 이웃을 네 자신과 같이 사랑하라고 명령한다.
- The quotation is from Deut 6:4–5, the first part of the famous Shema. In the second century the confession of faith that consisted of Deut 6:4–9; 11:13–21; Num 15:37–41 was recited twice daily by pious Jews. Matthew and Luke do not have the prefatory sentence, “Hear, O Israel, the Lord our God, the Lord is one”; but it is crucial because the obligation to love God is based on his oneness. Because he is one, love for him must be undivided. The inclusion was important for Mark’s church in their debates with Jews in order to affirm that they also were monotheists, not polytheists as the Jews sometimes accused them of being. “With all your mind” is added to the statement in Deuteronomy. The piling up of the terms “heart,” “soul,” and “mind” is just a way of saying “with your whole being” and is not intended to designate the component parts of human nature.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 197.
31절의 네 이웃을 사랑하라는 명령은 레 19:18을 인용한 것이다. 본문은 이어서 거주하는 이방인들을 사랑할 것을 명령한다. 지금 예수님께서는 우리의 이웃의 개념을 모든 사람으로 확장하고 계신다. 여기에는 그들이 미워하는 사마리아안이나 이방인들도 포함된다. 예수님께서는 이웃 사랑없는 하나님 사랑은 불가능하다는 것을 보여주신다. 하나님 사랑은 반드시 이웃 사랑으로 표현되어진다. 구약의 본문에서 이웃은 믿음의 공동체의 구성원과 그들과함께 사는 외국인을 의미했지만 본문에서 주님께서는 이웃의 개념을 모든 사람들로 확장하고 계신다. 나아가서 우리를 미워하는 원수까지도 사랑할 것을 요구하고 계신 것이다.
- The second quotation is from Lev 19:18. In the first part of that verse the neighbor is defined as “one of your people,” i.e., a fellow Israelite. Leviticus 19:33–34 extends the love command to resident aliens. It is not likely that many first-century Jews extended it any further. Therefore one of the most significant elements in the teaching of Jesus was to redefine the neighbor as everybody, including the hated Samaritans and Gentiles (cf. Luke 10:30–37, which follows immediately his account of the discussion about the greatest commandment).
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 198.
32-33절) 예수님의 이 대답에 대해서 서기관이 대답한다. 이 대답은 유일하게 마가만이 기록하고 있다. 서기관은 예수님께서 말씀하신 내용을 본인의 언어로 다시 표현하고 있다. 하나님은 한 분이시고 다른 이가 없다라는 말씀이 참됨을 고백하고나서 그 하나님께서 명령하신 두가지, 하나님을 사랑하고 이웃을 자기 자신과 같이 사랑하는 것이 자신들이 행하는 모든 희생 제사보다 중요하다라는 것을 고백하고 있다. 본문의 모든 번제물과 기타제물은 제사중에 모든 것을 채워 드리는 제물과 일부를 태우고 나머지는 제사장의 몫이 되거나 예배자들이 먹는 제물 모두를 포함하는 표현이다. 지금 제물에 대한 서기관의 고백은 현재 드려지는 성전의 예배에 대한 비판이 내재되어 있는 것이다. 이 주제에 대해서는 이어지는 12:38-40에서 주님께서 말씀하신다.
- The elevation of an ethical quality over sacrificial worship stands in the tradition of 1 Sam 15:22; Hos 6:6; and perhaps also Isa 1:11–17. The word translated “burnt offerings” refers to those offerings totally consumed on the altar. The word translated “sacrifices” refers to offerings in general, only a small portion of which was burned, and the remainder was given to the priest or returned to the worshiper to eat as a sacred meal. The two terms summarize and represent the entire sacrificial system.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 199.
34절) 예수님께서 이제 그 서기관이 지혜 있게 대답하는 것을 보시고 "네가 하나님 나라에서 멀지 않다"라고 대답하셨다. 지금 서기관은 어쩌면 오랜 기간 주님을 따라다닌 제자들보다 주님의 가르침을 더욱 정확하게 인식하고 믿음의 고백을 드린 것이다. 하나님을 믿는 것과 하나님을 사랑하는 것은 크게 다르지 않다. 예수님의 가르침을 받아들인 그에 대해서 주님께서는 하나님의 나라와 멀지 않다고 말씀하신다. 이는 우회해서 그를 하나님의 나라로, 그의 삶속에 하나님의 통치를 받아들일 것을 초청하시는 것이다. 본문 이후에 그가 주님을 따랐는지는 기록되어 있지 않지만 그의 질문이나 반응으로 보아 그는 이후에 주님을 신실하게 따르는 제자의 삶을 살았음에 틀림없다.
- wisely. He discerned the core of Jesus’ teaching better than the disciples did (9:33–50; 10:35–41). Jesus’ earlier linking of his coming sacrifice with how one treats others (see notes on 9:35; 10:42–45) suggests that the same principle applies. For Jesus’ followers to confess his death without love of neighbor is equally empty (cf. Matt 7:12; Jas 2:10–23). not far. All that he lacks is to follow Jesus, who in himself embodies the secret of the kingdom (see notes on 4:11; 10:21). kingdom of God. See note on 1:15. no one dared ask him any more questions. Jesus is proved Israel’s teacher par excellence not only by answering well but by readily discerning between hypocritical, misconceived, and genuine questions. As the Lord of the temple (see 11:14 and note) and God’s “cornerstone” (v. 10), Jesus’ claim that doing God’s will means listening to him (3:34–35) has been vindicated by God (cf. 9:7) here in the temple’s courts before the nation and its authorities (cf. “builders” in v. 10). The lawyer is an important reminder that not every authority in Jerusalem opposed Jesus.
D. A. Carson, “The Gospels and Acts,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2044.
서기관에 대한 예수님의 대답은 크게 세부분으로 나눌 수 있다. 첫번째는 명령이 아니라 쉐마로 하나님의 언약적인 사랑과 성품에 대한 고백이다. 둘째는 하나님 사랑에 대하 내용으로 신 6:5의 마음과 목숨, 힘에 뜻을 추가했다. 세번째는 레 19:18절의 내용을 네이웃을 네 자신과 같이 사랑하라는 내용이다.
Jesus’ answer to the scribe has three distinctive features. In the first place it begins not with a commandment, but with a statement of faith, with the foundational creed of Jewish life and thought: Hear, O Israel, the Lord our God, the Lord is one, quoting Deuteronomy 6:4. The Shema, so-called from the Hebrew verb to hear, was recited daily in prayer by pious Jews in the first century and is a profound affirmation of God’s covenant love and character. The scribe wanted to know what was the single most important thing to do. Jesus, however, did not take conduct as his point of departure. He began with the character of God. His affirmation of this creed grounds the question of conduct in God’s love for humans, which is the only appropriate framework for our affections and actions.
Second, when Jesus quoted the commandment that follows the Shema in Deuteronomy 6:5, he specified four ways of loving God: heart, soul, mind and strength. The Hebrew and Greek versions of Deuteronomy 6:5 each contain only three—heart, soul and strength. Jesus added a fourth, mind (dianoia), to create a kind of supertotality. From the affirmation that God is one there follows a requirement for an integrity which exceeded that of the erudite people who had tried to trap him. If God is one, there should also be a oneness about each man and woman. Nineteen centuries later Danish philosopher Søren Kierkegaard pursued a similar theme when he penned a reflection on the Beatitudes titled Purity of Heart Is to Will One Thing. For Jesus, purity of heart or authenticity, to use a contemporary term, is found in loving God completely.
In a Jewish understanding of human nature it is impossible to make tidy distinctions between heart, soul, mind and strength, yet each of these four terms finds an echo in the charges and countercharges that Mark presents in Jesus’ disputations in the temple. The unwillingness of the chief priests, elders and teachers of the law to commit themselves on the question of John’s authority (11:33) betrays their divided hearts and strength. The teachers of the law who devour widows’ houses and make long prayers (12:38–40) represent another manifestation of the same problem. The hypocrisy of the Pharisees and Herodians (12:13–17) is a matter of the soul, and Jesus had just charged that the Sadducees did not understand either the Scriptures or the power of God. Here then is one explanation for his opponents’ failure of nerve. Any further questions might have proven to be self-incriminating. Indeed, there was a twofold risk. On the one hand Jesus’ opponents ran the risk of exposing their divided loyalties. On the other hand, if they continued to pose questions that Jesus answered well, they would only heighten his standing before the crowd as one who loved God with his whole being.
The third distinctive feature about Jesus’ reply is that it contains not one but two commandments. In addition to Deuteronomy 6:5 Jesus also cited Leviticus 19:18: Love your neighbor as yourself. In his exposition of the greatest commandment it is impossible to love God completely without loving our neighbors in the same way we love ourselves. History is replete with zealous figures who claimed to love God even as they mistreated and oppressed the people who lived near them. The controversies in the temple provide an example from the first century: the teachers of the law who devour widows’ houses (12:40). Loving our neighbors as ourselves is an essential part of loving God. Without it people who claim to love God fervently can become an awful, destructive presence in the community of faith.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 235–237.
독재자 이디아민이 폭정을 행하던 시기에 우간다의 주교 페스토 키벤게레가 한 말. 수십만의 사람들을(대부분 성공회 교회에 속한 그리스도인들) 학살한 이디아민을 죽일 수 있는 총을 자신에게 주어진다면 어떻게 하겠느냐는 질문에 대한 주교의 대답.
"이 총은 내것이 아니라 당신의 무기이다. 나의 무기는 사랑이다. "라고 대답했다.
- Festo Kivengere was the archbishop of Uganda during the awful days of Idi Amin. Idi Amin was one of the most savage tyrants in recent history. During a brutal reign from 1971 to 1979 the man who claimed to be “Lord of all the beasts of the earth and fishes of the sea” orchestrated the torture and execution of hundreds of thousands of people, many of whom belonged to the Anglican church that Bishop Kivengere led. Before Idi Amin was driven from power, Bishop Kivengere was asked what he would do if he found himself with a loaded gun in the presence of Idi Amin. The bishop replied: “I would hand the gun to the President and say, ‘I think this is your weapon. It is not mine. My weapon is love’ ” (Coomes 1990:397).
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 235.
'성경묵상 > 마가복음' 카테고리의 다른 글
| 막 12:41-44 과부의 헌금 (0) | 2018.01.08 |
|---|---|
| 막 12:35-40 다윗의 자손 예수 그리스도 (0) | 2018.01.05 |
| 막 12:18-27 산자의 하나님 (0) | 2018.01.03 |
| 막 12:13-17 가이사의 것은 가이사에게... (0) | 2018.01.02 |
| 막 12:1-12 포도원 주인과 농부의 비유 (0) | 2017.12.28 |