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35 cAnd rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and dthere he prayed. 36 And Simon and those who were with him searched for him, 37 and they found him and said to him, e“Everyone is looking for you.” 38 And he said to them, “Let us go on to the next towns, that I may preach there also, for fthat is why I came out.” 39 gAnd hhe went throughout all Galilee, preaching in their synagogues and casting out demons.
35절) 새벽 미명에 예수님께서 한적한 곳으로 가셔서 기도하셨다. 본문의 한적한 곳은 광야와 동의어이다. 그분은 의도적으로 무리들과 제자들과 떨어져서 하나님과의 교제의 시간을 가지기 원하셨다. 그 교제의 시간을 위해서 주님은 아침 일씩 일어나셔서 무리들을 떠나서 한적한 곳으로 가셔서 기도하셨다. 그분과의 교제를 위해서 의도적으로 일어나, 떠나, 나아가, 기도하신 것이다. 우리는 주님과의 교제를 위해서 어떤 일을 하고 있는가? 이외에도 마가복음에서 중요한 시점에 의도적으로 한적한 곳에 나아가 기도하시는 장면이 등장한다.
- In only two other places did Mark indicate that Jesus prayed, in 6:46 after walking on the water and in 14:32–42 in Gethsemane. All three were times of crisis when Jesus was tempted to take an easy way rather than that of suffering and death. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 53.
아주 중요한 사명, 어려운 일에 봉착했을때 간절히 기도하는 부류가 있는가 하면 이미 위대한 일을 이룬 가장 바쁜 중에도 새벽에 일어나는 부류의 사람이 있다. 본문의 사건, 주님이 기도하신 것은 기도에 대해 매우 중요한 교훈을 우리에게 제공한다.
- Every person has some measure of power. The fundamental issue is not how we can obtain more, but how we use what we have. Praying as Jesus did is a tremendous statement about power. In God’s original design we were created to exercise authority as stewards. Whether we pray about the things that are within our power to do reveals a great deal about us. In this sense we might even speak of prayer as a barometer of faith. In prayer we submit our will to God’s. If we do not pray, it is quite possible that we are operating on our own agenda and have refused our proper role as stewards. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 49–50.
36-37절) 시몬과 그와 함께 있는 자들(안드레, 야고보, 요한)이 주님을 따라가 모든 사람이 주님을 찾습니다라고 말한다. 본문 36절에서 예수의 따라가라는 단어는 ‘카타디오코’로 나쁜 의도로 뒤따르다라는 의미이다. 앞서서 주님의 이적을 보고 이를 추구하는 많은 이들앞에 예수를 드러내고 자랑하기 위한 의도가 있었다. 말하자면 예수님의 사역의 의도를 아직 제자들이나 무리들은 이해하지 못하고 있었던 것이다.
- Here Mark indicated the error of the disciples. They wanted Jesus to take advantage of his growing popularity and perform more miracles. However, Jesus’ primary mission was not to be a miracle-worker but a redeemer. The disciples failed to understand that the popularity itself made Jesus want to withdraw. The people of Capernaum apparently had no interest in Jesus beyond his miracles or any interest in coming under the reign of God. The verb Mark chose near the end of v. 37 (zētousin) is filled with irony. Whatever Aramaic verb the disciples used, they meant it in a good sense. Everywhere else in Mark, however, the Greek verb, which is not the same as in v. 36, translated “looking for” means to seek with evil or inappropriate intention. Mark recognized that the acclaim of the crowd was not good. Verse 37 is the first instance in Mark where the disciples failed to understand the mission of Jesus. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 53–54.
38-39절) 이에 예수님께서는 다른 가까운 마을로 가자하시며 내가 전도하는 이 일을 위해서 이땅에 왔음을 이야기하시고 실제로 갈릴리 여러 회당을 다니시며 전도하시고 귀신을 내어쫓으셨다. 누가는 조금더 구체적으로 하나님 나라의 복음을 전하기 위해서 이땅에 왔다라고 기록하고 있다.
- Jesus’ answer contains an ambiguity. The last statement could be translated literally, “For this [purpose] I have come out.” The question is whether the reference is to leaving Capernaum, going into all of Galilee, or having come from God. Luke’s parallel (4:43) takes the third possibility, and Mark probably meant the same thing (cf. Mark 1:24). James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 54.
본문의 핵심은 하나님 나라의 복음의 선포이다. 이 일을 능력있게 선포하기 위해서 그분은 말씀을 통해서, 이적을 통해서 그 일을 하고 계신다. 주님은 이 하나님 나라의 능력이 이땅에 실제로 임재했음을 보여주는 도구로 이적을 선포하고 계신다. 하나님 나라의 복음이 역사적으로, 사회적으로, 영적으로, 정치적으로 영향력을 가지고 있음을 본문을 통해서 보여주고 있는 것이다.
- This section draws to a close with a brief summary: So he traveled throughout Galilee, preaching in their synagogues and driving out demons (1:39). This is the second time in two verses that Mark emphasizes Jesus’ preaching mission. Yet except for the brief outline of his message in 1:15, we do not have a sample of his preaching. In fact, it is not until the beginning of Mark 4 that Mark lets Jesus speak long enough to give us anything like a sermon. Is it not strange to find this insistence on the importance of preaching and then to observe Jesus doing everything except preaching?
Could it be that Mark intends to tell us what Jesus preached by showing us what he did? Could these miracle stories also be sermons? There is a very good reason for thinking that this is actually so, for the one sample of Jesus’ preaching that we have announces that the time has come and that the kingdom of God is near. We have already seen that the way in which the stories in 1:16–39 are told reflects the first theme. These events are connected in a rapid-fire narrative that indicates that the time has come for something new.
In a similar way the stories also demonstrate that the kingdom of God is near. They show the power of the kingdom making its presence felt in the world. It makes new demands on people. It comes against the powers of evil, and it frees people from illness. In a remarkable way this is the climax of the initial exposition of Jesus’ authority. In the interplay between what Jesus proclaims and what he does, we see an awesome demonstration of power: what he proclaims happens, and it happens immediately.
Here we find the key to understanding the role of miracles in the Gospel of Mark. They are his words taking shape among the historical, social, spiritual and political forces that shape the world. They are sermons that become events. In one way or another they are all expressions of his fundamental proclamation that the kingdom of God is near. Without the miracles his preaching would be another collection of encouraging words, suitable perhaps for greeting cards or occasions when something inspirational needed to be said. But Jesus did not come to offer the world an anthology of inspirational sentiment. He came with a message of power, and that power is displayed in the miracles. For this reason his words and actions are inseparable.
Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 50–51.
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