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2 And when he returned to tCapernaum after some days, it was reported that he was at home. 2 And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. 3 uAnd they came, bringing to him a paralytic carried by four men. 4 And when they could not get near him because of the crowd, vthey removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. 5 And when Jesus wsaw their faith, he said to the paralytic, “Son, xyour sins are forgiven.” 6 Now some of the scribes were sitting there, questioning in their hearts, 7 “Why does this man speak like that? yHe is blaspheming! zWho can forgive sins but God alone?” 8 And immediately Jesus, aperceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’? 10 But that you may know that bthe Son of Man has authority on earth to forgive sins”—he said to the paralytic— 11 “I say to you, rise, pick up your bed, and go home.” 12 And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and cglorified God, saying, “We never saw anything like this!”
1절) 갈릴리에서 가버나움으로 들어가신 주님. 가버나움은 나사렛에서 북동쪽으로 32km정도 떨어진 도시로 이 지역 사역의 중심지였다.
2절) 예수님께서 선포하시던 도는 바로 하나님 나라의 복음으로 임박한 하나님의 다스림과 회개의 필요성, 그리고 그분을 믿을 것에 대해서 선포하셨다.
4절) 중풍병자를 예수님께 인도하기 위해서 지붕을 뜯어 구멍을 내는 친구들.
- A flat roof could be accessed from the outside. It consisted of branches or sticks, combined with clay, and Luke adds the detail that this roof also had clay “tiles” (see note on Luke 5:19), which were used on some houses at that time. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1896.
5절) 이 친구들과 병자의 믿음을 보시고 그에게 “네 죄 사람을 받았느니라”라고 선포하시는 주님. 본문의 믿음은 주님의 이적과 관련해서 매우 중요한 요소이다. 친구를 고쳐주실 것을 믿고 지붕을 뜯어내고 나아간 이들을 보시고 애정어린 눈길로 죄사함의 선포를 하신 주님.
- The reference to “faith” is significant. Several other times Mark associated it with miracles (5:34; 9:23; 10:52), and its importance in the Gospel generally has already been affirmed in the commentary on 1:15. Probably the reference is to the faith of the four who went to such lengths to get the paralytic before Jesus, although the faith of the paralytic himself should not be excluded. “Son” or “child” is a term of endearment and reveals nothing about the person’s age. In view of the reaction of the teachers of the law, it should be noted that Mark did not claim Jesus said, “I forgive your sins.” To indicate what God had done, the Jews often used the passive voice so they could avoid pronouncing his sacred name. The statement in v. 5 means no more than “your sins have been forgiven by God.” Nevertheless the Jewish authorities understood Jesus to have forgiven the man’s sins (v. 7), and in v. 9 Jesus seems to have admitted that he had forgiven the sins. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 58.
6-7절) 이를 바라보던 서기관이 마음 속으로 이는 신성 모독이다. 하나님 한분 외에 그가 누구이기에 죄를 사하는가?라고 생각했다. 당시 유대인들에게 있어서 마음은 감정의 자리가 아니라 오직 지적 행동의 자리로 여겨졌다.
- A literal translation of the Greek text is “reasoning in their hearts.” In Hebrew thought the heart was not so much the seat of the emotions as it is today but the seat of intellectual activity.
- Blasphemy is irreverent, profane, impious speech about God; and its penalty in Old Testament times was death (Lev 24:16). Here the charge prepares the way for the same accusation at Jesus’ trial (14:60–64). The scribes were certainly correct that the Scriptures everywhere teach that “God alone,” or better “One, even God” or “the one God,” can forgive sins. Nor did Jesus deny this. What they failed to recognize was that the reign of God had drawn near in Jesus and that he had authority to act on God’s behalf.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 58–59.
8절) 주님의 선포를 신성모독으로 생각하는 서기관의 생각을 예수님께서 중심에 아셨다. 주님께서 이렇게 다른 이들의 마음을 아셨을까? 이것이 근본적으로 우리의 인생과 하나님의 아들이신 주님의 차이를 보여준다. 주님은 이미 모든 인생들의 문제와 그들이 겉으로 드러내지 않지만 마음속에 생각하고 고민하는 문제를 알고 계신다.
9절) 중풍병자에게 네 죄사함을 받았다라고 말하는 것과 일어나 네 상을 가지고 걸어가라고 하는 말중에 어느것이 더욱 쉽겠느냐? 일차적으로 볼때 “네 죄사함을 받았다”라고 말하는 것이 쉬워 보인다. 왜냐하면 이것을 당장에 눈에 보이지 않아서 검증 불가능하기 때문이다. 반면에 일어나라라고 말하는 것은 당장 눈에 보이는 것이기에 이렇게 선포했는데 병자가 일어나지 않는다면 자신의 실패가 당장에 드러나기에 더욱 어려워 보인다. 하지만 좀더 나아가 보면 “네 죄사함을 받았다”라는 선포가 더욱 어려운 것임에 틀림없다. 왜냐하면 이는 오직 하나님만이 하실 수 있는 선포이기 때문이다. 그런데 본문에서 예수님은 이 두가지를 모두 행하신다. 죄사함의 선포를 통해서 인생의 궁극적 문제를 해결해주셨을 뿐만 아니라 그의 당면한 질병의 문제를 해결해주신 것이다.
- Ironically, the scribes evidently thought it was easier to affirm the forgiveness of sins than to heal because the former could not be verified and the latter could. For Jesus and Mark, however, the granting of healing and forgiveness are equally the work of God. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 59.
10절) 그러나 인자가 죄사하는 권세가 있는줄을 알게 하겠다라고 말씀하시고 일어나 상을 가지고 집으로 가라라고 말씀하신다. 문맥의 흐름대로라면 죄사함의 권세가 있으니 내가 너를 사하노라라고 말해야 하지만 주님은 지금 당신이 죄사함의 권세를 보여주시겠다라고 말씀하시면서 그의 질병을 고쳐주시는 것이다. 하나님의 아들이신 그분이 이에 자신을 인자라고 표현하시면서 신적인 권위를 보여주고 계시는 것이다. 죄사함이나 치유 모두 하나님께서 행하시는 놀라운 능력임에 틀림없다.
마가복음에서는 14번에 걸쳐서 인자라는 표현이 등장한다. 이 표현은 예수님이 자신을 스스로 드러내실때 즐겨 사용하신 표현이다. 왜 예수님께서 자신을 인자로 지칭하셨는지는 불분명하다. 영어 본문은 the Son of Man이라고 표현된다. 일반적인 사람이 아니라 바로 그 사람의 아들인 것이다. 그래서 어떤 이들은 이 인자라는 호칭이 일반적인 인생을 가리킨다고도 하고 어떤 이들은 초월적인 신적인 존재를 지칭한다라고 보기도 한다. 하지만 분명한 것은 예수님은 이 호칭을 통해서 자신을 지칭하는 메시야(그리스도)라는 정치적인 명칭을 사용하는 것을 피했다는 것이다.
- Here appears for the first of fourteen times in Mark the term “Son of Man.” It is the most frequent Christological title in Mark, though “Son of God” is arguably more important (see the comments on 1:1). In the Gospels the term is always used by Jesus as a self-designation.6 In the Old Testament it usually means simply a man, a human being (Pss 8:4; 144:3; 145:12 [obscured in NIV]; Ezek 2:1, 3, 6, 8, etc.).7 The plural “sons of men” in Mark 3:28 (RSV, NASB; NIV simply “men”) reflects this usage. A possible exception to the Old Testament usage is Dan 7:13, where it may refer to a transcendent being or to the “saints of the Most High” (v. 18), i.e., Israel. In the apocryphal book 1 Enoch (chaps. 46–48; 62–71), it almost certainly refers to a supernatural being.
The question arises, Why did Jesus choose this term as his favorite self-designation? The best answer is its ambiguity. It could refer to an ordinary human being or to a supernatural being. It had overtones of both humanity and deity. By using it, Jesus forced persons to make up their own minds as to what kind of person he was. Was he a man or The Man? By using the term, Jesus further avoided the undesirable political connotations of the term Messiah/Christ.
Contemporary scholars, however, debate endlessly which if any of the “Son of Man” passages are authentic, i.e., go back to Jesus himself as opposed to having been placed on his lips by the early church. The lack of consensus after more than a century of such debate raises the question of the legitimacy of the whole endeavor. Even if some of the passages do not reflect what Jesus actually said, there is no certain way to determine which are genuine and which are not. The reports of the Evangelists should be accepted as accurate summaries but not necessarily the exact words of Jesus. How could they always be the latter when they are often highly condensed? Nevertheless, on rational grounds alone, it is virtually certain that Jesus did refer to himself as the Son of Man. Otherwise, how can one explain the absence of the expression from the Epistles that reflect the usage of the early church?
The “Son of Man” passages in Mark can be divided into those that deal with Jesus’ authority during his earthly ministry (here, 2:28); his suffering, death, and resurrection (8:31; 9:9, 12, 31; 10:33–34, 45; 14:21 [twice], 41); and his glorious return (8:38; 13:26; 14:62). Therefore Mark’s use of the term emphasizes not the identity but the destiny of Jesus. The one who is truly human must suffer and die. But this same person is more than a man, and he must also be raised from the dead and return in glory.
6 It appears elsewhere in the NT only in Acts 7:56, where Stephen used it to refer to Jesus, and in Rev 1:13 and 14:14, where it also refers to Jesus, even though its source is probably Dan 7:13 rather than the Gospels. But see the final comments on v. 10 and those on 2:28.
NIV New International Version
7 “Son of” is a Hebraism meaning characterized by. A “son of destruction” (2 Thess 2:3, NASB) is one who is characterized by being “doomed to destruction” (NIV), and a “son of man” is one who is characterized by humanity.
NIV New International Version
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 59–60.
하나님 나라의 복음을 힘있게 선포하시는 주님. 이에 사람들은 그분의 가르침과 이적을 통해서 이전에 보지 못했던 권위를 느겼고 하나님께 영광을 돌리며 이런 일은 이전에 도무지 본 적이 없다라고 고백했다.
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