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Jesus Rejected at Nazareth
6 bHe went away from there and came to chis hometown, and his disciples followed him. 2 And don the Sabbath he began to teach in the synagogue, and emany who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? 3 fIs not this gthe carpenter, the son of Mary and hbrother of James and Joses and Judas and Simon? And are not his sisters here with us?” And ithey took offense at him. 4 And Jesus said to them, j“A prophet is not without honor, except in his hometown and among his relatives and in his own household.” 5 And khe could do no mighty work there, except that lhe laid his hands on a few sick people and healed them. 6 And mhe marveled because of their unbelief.
nAnd he went about among the villages teaching.
b For ver. 1–6, see Matt. 13:54–58; [Luke 4:16–30]
c Matt. 2:23; Luke 4:23
d ch. 1:21; Luke 4:31; 6:6; 13:10; [Acts 13:14]; See Matt. 4:23
e See Matt. 7:28
f [Luke 4:22; John 6:42]
g [Matt. 13:55]
h See ch. 3:31
i See Matt. 11:6
j Luke 4:24; John 4:44; [Jer. 11:21; 12:6; John 7:5]
k [ch. 9:23; Gen. 19:22]
l See ch. 5:23
m [Matt. 8:10]
n Matt. 9:35; 11:1; Luke 8:1; 13:22
1-2절) 예수님께서 이제 회당장 야이로의 딸을 살리시고나서 자신의 고향으로 제자들과 함께 가셨다.
이후에 안식일이 되어 회당에서 가르치시자 많은 사람들이 주님의 가르침을 듣고 놀랐다. 왜냐하면 그 말씀이 권세있는 말씀이었기 때문이다. 또한 그들은 예수가 이러한 내용은 어디서 얻었는지, 배웠는지를 의아해 했고 또한 그 지혜와 그분의 손으로 행하시는 능력으로 인해서 놀라워했다.
- Jesus goes to his hometown of Nazareth (see note on Matt. 13:54) despite tensions with his natural family (see Mark 3:21, 31–35). As is so often the case, Jesus begins to teach (see 1:21, 39; 3:1; 4:1; 6:34; 8:31; etc.). On synagogue, see note on Luke 4:16 and The Synagogue and Jewish Worship. Jesus was most likely asked to give a message following the reading of Scripture (cf. Luke 4:16–30, which most commentators understand to be the same incident, though this is not certain; see notes on Luke 4:17; 4:18–19). Where did this man get these things? This verse testifies to the genuine humanity of Jesus. Until he began his ministry, his deity was so hidden that even people in his hometown, who had known him well since childhood, had no idea that he was also fully God.
3절) 나아가 고향에서 예수를 아는 이들은 또한 그가 마리아의 아들 목수가 아닌가라고 묻는다. 이는 지금 회당에서 가르치시는 예수님을 폄하하는 발언이다. 또한 예수님의 형제들 야고보, 요셉, 유다와 시몬의 이름을 나열하면서(마 13:55) 이런 이가 능력의 말씀을 전하는것을 받아들일 수 없다라는 태도로 도전하고 있다. 본문의 야고보는 사도행전 초대 교회의 지도자이며 유다는 예수님을 판 이가 아니라 형제로 이후에 유다서의 저자이기도 하다. 본문을 통해 볼때 요셉에게는 예수님을 제외하고 4명의 형제와 최소 2명이상의 딸이 있었던 것으로 보인다. 고향 사람들로서는 예수의 출생과 가문을 봤을때 현재 그가 행하는 이적이나 가르침과 연결하는 것이 곤란해 보인다.
- The questions of v. 2 are followed by skeptical, slightly derogatory questions: is not Jesus a simple carpenter, the son of Mary? The latter comment may hint that Jesus was rumored to be an illegitimate child. Joseph must have had at least four sons, among whom were James (see Acts 12:17; Gal. 1:19; 2:9, 12; and Introduction to James: Author and Title) and Judas (not the betrayer; see Jude 1 and Introduction to Jude: Author and Title), as well as at least two daughters (on Jesus’ brothers and sisters, see note on Matt. 13:55–56). Because of the tension between Jesus’ obvious wisdom and power and his simple origins, the people take offense at him.
본문에서 목수로 번역된 단어는 “테크톤”으로 장인으로 해석되는데 이는 석공, 대장장이, 선공, 조각가 심지어 외과의사에게도 사용되는 단어이다.
- The word translated “carpenter” is tektōn, which can be observed in the last half of the English word “architect.” It could refer to any kind of craftsman: mason, smith, shipbuilder, sculptor, and even physician. The word appears in the New Testament only here and in the parallel in Matt 13:55. It is not certain therefore that Joseph and Jesus were carpenters. That they were was the understanding of the early church.43 Jews, in contrast to Greeks and Romans, had a high regard for manual labor—the derogatory allusion here notwithstanding. In fact, rabbis were expected to support themselves by a trade and teach without pay. Such was the practice of Paul.
The brothers of Jesus are named only here and in the parallel in Matt 13:55,44 although they are referred to as a group in all four Gospels; Acts 1:14; and 1 Cor 9:5. James, however, is mentioned elsewhere in Acts 12:17; 15:13; 21:18; 1 Cor 15:7; Gal 1:19; 2:9, 12; Jas 1:1 (?); Jude 1 (?). He later became the leader of the Jerusalem church. Judas may be the same person who is mentioned in Jude 1.45 The sisters are mentioned only here; 3:32 variant reading; and Matt 13:56 (cf. the comments on 3:31–32 on the question of the exact relationship of Jesus and his “brothers” and “sisters”).
The word translated “took offense” is skandalizomai, a member of the word group from which the English word “scandal” is derived. By the time Mark wrote, this word group was often used to describe the reaction of Jews to Jesus’ death (Rom 9:33; 1 Cor 1:23; Gal 5:11). Mark’s choice of the word is further evidence that he saw in the event a typical Jewish rejection of Jesus.
43 About a.d. 155 Justin, Dialogue with Trypho 88, states that Jesus made yokes and ploughs.
44 Matthew substitutes Joseph for Joses, as does also the NIV in Mark 6:3, but this is a variant form of the same name.
45 In Greek the names are the same. In English versions it has become the practice to transliterate the word as “Jude” rather than “Judas” in the title and first verse of Jude, probably to distinguish the person from Judas Iscariot.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 99.
4절) 예수님께서는 선지자가 자기 고향과 자신의 친척, 집에서는 존경을 받지 못함을 아셨다. 또한 이러한 배척은 이후에 예수님께서 예루살렘에서 잡히시고 거부당하실 것을 예표한다.
-Like other prophets before him (e.g., 2 Chron. 36:16; Jer. 11:21; Mark 6:17; 12:1–12), Jesus is not honored by his own family and his hometown. p 1904 This rejection foreshadows Jesus’ ultimate rejection in Jerusalem. Jesus indirectly acknowledges that he sees himself at least as a prophet of God.
5-6절) 결국 주님께서 당신의 고향에서는 소수의 병자들만을 고치시고 큰 권능을 행사하시지 않으셨다. 예수님께서는 그분의 능력을, 이적을 적대적이고 자신을 배척하는 이들에게는 나타내시지 않을 것이다. 믿음 없음은 주님의 능력을 제한한다.
- This statement about Jesus’ inability to do something is one of the most striking instances of Mark’s boldness and candor. It is omitted by Luke 4:16–30 and toned down by Matt 13:58. The statement should not trouble contemporary Christians. God and his Son could do anything, but they have chosen to limit themselves in accordance to human response. Even in the present instance Jesus healed a few, perhaps some who did have faith or who were too sick to have an opinion about him. The statement clarifies that Jesus was not the kind of miracle worker whose primary purpose was to impress his viewers.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 100.
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