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The Parable of the Mustard Seed
30 fAnd he said, “With what can we compare the kingdom of God, or what parable shall we use for it? 31 It is like ga grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth, 32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.” 33 hWith many such parables he spoke ithe word to them, jas they were able to hear it. 34 
He did not speak to them kwithout a parable, but lprivately to his own disciples he mexplained everything.

f For ver. 30–32, see Matt. 13:31, 32; Luke 13:18, 19
g Matt. 17:20; Luke 17:6
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 4:30–34.

30-32절) 하나님 나라에 대한 마가의 세번째 비유, 겨자씨
이 비유의 핵심은 바로 하나님 나라가 아주 작고 인식하지 못하는 방식으로 임한다는 것이다. 
겨자씨가 땅위에 심길때 모든 씨보다 작지만 이것이 심긴 이후에 자라면 모든 풀보다 커지며 큰 가지를 이루어서 공중의 새들이 그 그늘에 깃들일 수 있게 된다. 천국도 이와 같다. 그 처음은 인식하지 못할 정도로 미미한 과정으로 시작되지만 그 역동성과 생명력으로 자라갈때 결국 큰 숲을 이루어 많은 이들이 그 영향력속에서 쉼을 누릴 수 있게 되는 것이다. 
본문을 문자 그대로 해석하면 문제가 발생할 수 있다. 겨자씨가 가장 작은 씨는 아니다. 또한 10-12feets 정도의 크기로 가장 큰 나무도 아니다. 본문이 강조하는 것은 사람들이 가장 인식하기 좋은 예를 들어서 그 시작과 끝의 차이가 현저하다는 사실을 강조하기 위함이다. 
- The metaphor emphasizes small beginnings and gradual but remarkable growth (cf. note on Luke 17:20). The nesting of birds in the shadow of the grown bush points to divine blessing (cf. Judg. 9:8–15; Ps. 91:1–2; Ezek. 17:22–24). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1901.

- Undoubtedly emphasis falls on the contrast between the small beginning and the enormous consummation of the kingdom. The mustard seed was not the smallest seed in Palestine, but it was one of the smaller and was proverbial for smallness. (As usual the Bible does not give a technical or scientific description but a popular one. In doing so the Bible is guilty of no error whatsoever.) Although an herb, the mustard plant could grow to heights of ten to twelve feet and attain a thickness of three or four inches. The difference between the tiny seed and the huge herb that grows from it is an excellent illustration of the difference between the beginning and end of the manifestation of the kingdom of God. Mark and his readers/hearers were much nearer to the beginning than the end. Nor is the greatness of the kingdom readily apparent nineteen centuries later!
Some have questioned, however, whether the growth depicted by the parable is desirable. They have claimed that an abnormally large herb with its branches filled with birds (sometimes symbols of evil) represents an overgrown, apostate, institutional church. Such an interpretation is, however, completely at odds with the meaning of the parables of the soil and the seed and the meaning of the term “kingdom of God.” Furthermore, growth is not the main emphasis; contrast between the beginning and the end is the main point of comparison. It is barely possible that the birds represent the inclusion of the Gentiles. In Dan 4:10–12 and Ezek 31:3–14 a tree symbolizes a foreign empire; and birds, those who enjoy its protection. In Ezek 17:22–24 the tree symbolizes restored Israel, and the birds symbolize those who enjoy its blessing.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 85–86.

당시 많은 이들은 메시야와 하나님 나라의 도래가 격변적으로 임하기를 원했다. 하지만 예수님께서는 천둥과 번개와 같은 상황속에서가 아니라 아주 잠잠한 가운데 겨자씨와 같이 보잘것 없어 보이는 작은 모습으로 하나님 나라가 시작될 것을 말씀하신다. 하지만 중요한 것은 그것이 심겨졌을때, 생명력있게 자라나면 결국 큰 나무를 이루게 되고 많은 이들이 그 속에서 쉼을 얻게 된다는 것이다. 우리가 바라는 형태가 아닌 작은 모습으로 임하는 하나님 나라를 우리는 인지할 안목을 가지고 있는가? 
- The parable of the mustard seed points to another surprise. The popular expectation in the first century envisioned the kingdom arriving as a cataclysmic event. Jesus’ contemporaries would have been more likely to compare it to a thunderstorm than a mustard seed, but there is nothing overwhelming or abrupt about a mustard seed. It is so small as to be insignificant, but it eventually produces a plant so large that the birds of the air take refuge in its shade. This parable contrasts a small and unexpected beginning with a much larger consummation. This comparison leads in turn to the possibility that the kingdom of God might be present, although unnoticed by people looking for something else.*
* 4:32 Based on similar language in the Greek version of Ezekiel 31:6, Markus suggests that the birds in the parable of the mustard seed symbolize the Gentiles (1999:324). There is, however, no fixed symbolism attached to birds in biblical literature, as a comparison with Mark 4:4–15 demonstrates, and this parable does not exhibit any of the allegorical characteristics of the parable of the soils.
 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 99.

33-34절) 예수님께서 많은 비유로 말씀하셨는데 이는 비유가 대적하는 자들에게는 가려졌고 따르는 이들에게는 천국의 비밀을 알리는 매우 훌륭한 도구이기 때문이다. 비유가 아니면 말씀하시지 않았다라는 말은 과장법이다. 오직 그분이 가르침은 비유로만 하셨다는 것이 아니라 그만큼 비유를 사용하시기를 좋아하셨다는 말이다. 



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The Temptation of Jesus
12 yThe Spirit immediately drove him out into the wilderness. 13 yAnd he was in the wilderness forty days, being ztempted by aSatan. And he was with the wild animals, and bthe angels were ministering to him. Jesus Begins His Ministry
14 cNow after John was arrested, Jesus dcame into Galilee, proclaiming the gospel of God, 15 
and saying, e“The time is fulfilled, and fthe kingdom of God is at hand;5 grepent and believe in the gospel.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:12–15.

12절) 성령이 곧 예수를 광야로 몰아내셨다. 예수님의 시험 당하심에 있어서 궁극적인 주체는 성령 하나님이시다. 사탄이 시험을 한 것이 사실이지만 그 시험의 자리, 광야로 나아가신 것은 성령에 의해서 였던 것이다. 본문의 몰아내다라는 단어는 ‘엑발로’라는 단어로 마가복음에서 18번 등장하는 단어로 귀신을 쫓아낼때 주로 사용하던 단어이다. 
- This time (contrast v. 10) the NIV translates the word meaning “at once” or “immediately” (euthys). Mark used the verb ekballō a total of seventeen times, most often about exorcisms so that something stronger than “sent … out” is needed, something like “drove … out” (RSV, NRSV, REB) or “impelled” (NASB). The idea is that of divine necessity, not that Jesus was reluctant to go. The “desert” was the place of John’s preaching (vv. 3–4); it was also the place of Jesus’ temptation.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 44.

13절) 광야에서의 40일, 하지만 마가는 이 광야에서의 시험을 매우 간략하게 기록하고 있다. 
- The “forty days” recalls Moses on the mountain (Exod 24:18; 34:28), Elijah’s journey to the sacred mountain (1 Kgs 19:8), Jesus’ instruction of his disciples (Acts 1:3), and perhaps even Israel’s forty years in the wilderness (especially Deut 8:2). The word translated “tempted” also means tested, and that is probably the primary idea here. “Satan” is the anglicized form of the Greek transliteration of a Hebrew word meaning adversary. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 44.

사탄에게 시험을 받으시고 들짐승과 함께 계심. 
- Mark’s inclusion of wild animals in the temptation story is variously explained as an allusion to Jesus as the second Adam (Waetjen 1989:75–76) or to the persecution that Christians in Rome experienced during Nero’s reign (Best 1965:8–9). Such interpretations should be regarded cautiously. While they are not implausible in themselves, there is little, if anything, in the rest of this Gospel to support them. The presentation of Jesus as the second Adam is a prominent theme in Luke, but there is no explicit depiction of Jesus in these terms in Mark. Furthermore, the wild animals appear only in this passage. They are not mentioned in the apocalyptic discourse of Mark 13 at all, where the testing of Jesus’ disciples is a central theme. On balance, it is better to take this reference as an indication that Jesus was alone, a theme that comes to a climax during the crucifixion. Except for the presence of the angels and wild animals Jesus was alone in his temptation (Lane 1974:61). There was no human comfort or support, and in that loneliness he was tempted by Satan. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 40.

요한의 세례와 광야의 시험을 통과하신 이후에 이제 공식적인 사역의 시작을 알리시는 주님

14절) 요한이 잡힌 후, 본문은 신적 수동태의 형태를 띠고 있다. 이후 주님의 잡히심을 떠올릴 수 있다. 
- Mark placed the beginning of Jesus’ ministry after the imprisonment of John, although he did not describe John’s imprisonment and death until 6:14–29. Actually the word Mark used (paradidomi) means to hand over and is used to refer to the betrayal and arrest of Jesus in 9:31; 10:33; 14:21, 41. Its use with reference to John suggests that his death foreshadowed that of Jesus. The use of the passive voice implies that what was done was in accordance with God’s purpose.1
1 This use is called the “divine passive.” It probably had its origin in the reluctance of the Jews to use the sacred name Yahweh. It was one of many substitutes for the divine name.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 45–47.
이제 갈릴리에서 하나님의 복음을 전파하심, 그 하나님의 복음의 구체적인 내용이 바로 15절이다. 

15절) 때가 찼다. 하나님 나라가 가까이 왔다. 회개하고 복음을 믿어라. 
본문의 때는 크로노스가 아니라 카이로스이다. 또한 하나님 나라는 복음서에서 매우 중요한 주제인데 마태의 경우 하나님이라는 단어를 사용하지 못해서 천국이라고 표현하기도 했다. 1세기 유대인들은 하나님 나라의 미래적 성격을 강조한데 반하여 마가는 하나님 나라의 현재적 성경을 강조한다. 마가의 표현은 사람들의 마음에 대한 왕의 다스림, 통치, 지배, 하나님의 주권을 암시한다. 
- The word translated “time” (kairos) means a favorable, opportune, or significant time as opposed to mere chronology. Here Mark referred to the time appointed by God for the fulfillment of his promises. The period of preparation, that of ancient Israel and John, was complete. The divinely appointed time had come. The prophecies were being fulfilled in Jesus.
The expression “kingdom of God” appears fourteen times in Mark (also 4:11, 26, 30; 9:1, 47; 10:14, 15, 23, 24, 25; 12:34; 14:25; 15:43). According to the Synoptic Gospels, it was the major subject of Jesus’ message. In first-century Judaism it described a future, earthly kingdom in which God through Israel would rule over the nations. With the possible exceptions of 14:25 and 15:43, however, in Mark it refers to a present, spiritual kingdom rather than a future, earthly one. Therefore the expression refers to the kingly rule, the reign, the dominion, the sovereignty of God in the hearts of people. “Realm” in the sense of sphere of influence might be a better translation, but it too is subject to misunderstanding. “Reign” probably is the best translation.
Jesus claimed that the kingdom, which to most Jews seemed far in the future, had drawn near with his appearance. On linguistic grounds either “is near” or “is at hand” (RSV, NASB) or “has come near” (NRSV) is a better translation than “has come” (cf. use in 14:42). One of the former alternatives is preferable on theological grounds as well. The reign of God began to take place in the life and ministry of Jesus, but it was not fully manifested then and will not be until Jesus returns. Therefore a present, mystical kingdom does not rule out the possibility of a future, earthly one. Mark, however, says little about that. Jesus, like John (cf. v. 4), preached repentance, but the distinctive element in his message was faith or commitment or trust. The necessity of faith is a major subject in Mark, underscoring the theological motivation of the writing. Note especially the commands to believe in 1:15; 5:36; 11:22, 24 and the rebuke of unbelief in 4:40; 6:6; 9:19. Note also how faith is commended in 2:5; 5:34; 9:23; 10:52; 11:23.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 47.

- 하나님이 복음이 전파되는데 그 때가 요한이 잡힌 후였다. 하나님 나라가 이미 임했는데 여전히 무고한 자가 잡히고 죽임을 당하는 상황이 벌어진다. 이는 지금 하나님 나라가 이미와 아직의 팽팽한 긴장감 속에 확장되고 있기 때문이다. 하나님 나라의 현재적 의미와 종말적인 의미를 우리는 모두 명심해야 할 것이다. 본문의 '가까이 왔다’라는 표현이 바로 이미와 아직의 이중적 의미를 모두 보여준다. 예수의 초림으로 이미 임했지만 아직 임하지 않은 재림을 기다리는 우리들을 말하는 것이다. 하나님 나라의 복음은 개인적인 버전과 사회적인 버전을 서로 나눌 수 없을 정도로 긴밀하다. 개인적 회심과 사회적 회심을 우리는 생각할 수 있다.
- The kingdom of God expresses the hope for a world in which the powers of sin, death and darkness are replaced by peace, justice and the worship of the one true God. In essence, it is the hope that the rule of God would be restored over all of creation.
Yet here at the beginning of Jesus’ ministry we encounter a disturbing paradox. If, as Jesus proclaimed, the kingdom of God is near, how is it that John the Baptist, who appeared as the herald of Jesus’ message, was arrested and eventually put to death? According to Mark 1:14 it was not the forty days in the wilderness, but John’s arrest that marked the start of Jesus’ ministry. If the rule of God were about to be restored over creation, we would expect things to work out differently.
The Greek verb translated “is near” can mean either “has arrived” or “has almost arrived.” Since either translation is possible, we must look at the context for clues that point to Mark’s meaning. The first one is found in Jesus’ announcement that the time has come (or is fulfilled). The time that is fulfilled is the time of waiting, and this observation implies that the kingdom of God is actually here (Beasley-Murray 1986:73). If the kingdom were not here, the time of waiting would not be over.
On the other hand, John’s arrest is a precursor of Jesus’ death. That is to say, if the kingdom of God is really present, how is it possible that innocent people still suffer and die? This observation suggests that the kingdom is either not present or not completely present. If we take both statements seriously, that is, without allowing either one to negate the other, then we arrive at the conclusion that the kingdom of God has actually come into history, although we are still waiting for its complete realization (Schnackenburg 1971:141–42). As we look more closely in the following sections at Jesus’ ministry, we will try to figure out inductively what it means to affirm that the kingdom of God is actually, though not completely, here.
For this reason Jesus called people to repent and believe. John had called people to embrace the new thing God was doing. With Jesus, embracing this new thing becomes even more complex for he invites us to turn away from our expectations about how the rule of God comes. Believing the gospel means affirming what God does, particularly when our expectations are not met. There is a fundamental tension between the hopes that Jesus’ ministry generated and the course of events as they unfolded according to God’s will. The need for repentance did not disappear when John’s ministry came to an end. On the contrary, the call to repent and believe was essential to Jesus’ ministry.
Repenting and believing are as important for Jesus’ modern followers as they were for his first ones. Jesus’ gospel was not packaged into a personal version for those who seek inner peace and a social version for those who want to change the world. In Mark the personal and social dimensions of the gospel are inseparable. The kingdom of God addresses us personally, just as it addresses the structures of our life together. Picking and choosing the aspects of the gospel we like is a matter for repentance, just as embracing those aspects of the gospel that make us anxious is a matter for faith.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 41–42.


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