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14 wKing Herod heard of it, for Jesus’2 name had become known. Some3 said, x“John the Baptist4 has been raised from the dead. That is why these miraculous powers are at work in him.” 15 xBut others said, “He is Elijah.” And others said, “He is ya prophet, like one of the prophets of old.” 16 But when Herod heard of it, he said, “John, whom I beheaded, has been raised.” 17 zFor it was Herod who had sent and seized John and abound him in prison for the sake of Herodias, his brother Philip’s wife, because he had married her. 18 zFor John had been saying to Herod, b“It is not lawful for you to have your brother’s wife.” 19 And Herodias had a grudge against him and wanted to put him to death. But she could not, 20 for Herod cfeared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he dheard him gladly.
w For ver. 14–29, see Matt. 14:1–12; Luke 9:7–9
2 Greek his
3 Some manuscripts He
x ch. 8:28; Matt. 16:14
4 Greek baptizer; also verse 24
x [See ver. 14 above]
y See Matt. 21:11
z Luke 3:19, 20
a Matt. 11:2; John 3:24
z [See ver. 17 above]
b Lev. 18:16; 20:21
c [Matt. 14:5; 21:26]
d ch. 12:37; [ch. 4:16]
14절) 12제자들을 짝지어 보내시고 그들이 복음을 전파하고 이적을 행하는 일들을 행했을 것이다. 이렇게 여러가지로 예수의 이름이 드러나자 헤롯 왕이 이를 듣고 세례 요한이 죽은자 가운데서 살아났다라고 여겼다. 이유는 예수님께 큰 능력이 나타났기 때문이다. 본문의 능력이라는 단어는 ‘다이나미스’라는 단어로 초자연적인 능력을 일컬을때 사용되는 표현이다.
본문의 헤롯 안티파스는 헤롯대왕의 7번째 아들로 갈릴리와 베레아의 분봉왕이었다.(마 14:1) 헤롯 안티파스는 실제로 왕은 아니지만 그렇게 불려지기도 했다.
- Herod Antipas, seventh son of Herod the Great, was tetrarch of Galilee and Perea (4 b.c.–a.d. 39), serving as an administrator under Rome (see note on Matt. 14:1). Antipas was not technically a King, although his contemporaries may have referred to him as such (cf. his statement in Mark 6:23: “half of my kingdom”). He lost his position in a.d. 39 after trying to gain complete sovereignty.
15절) 또한 예수님은 엘리야라고도 여겨졌다. 이처럼 세례 요한은 회개의 세례를 선포하고 죄를 지적하는 역할을 했는가 하면 엘리야는 구약의 모든 선지자중에 가장 큰 능력을 행한 능력의 선지자의 상징이다. 이처럼 주님은 이 모든 것을 포괄하는 선지자로 여겨진 것이다.
- According to a second view Jesus was Elijah. Mark later (9:11–13) implied that John and not Jesus was the Elijah of Mal 4:5. Still another view regarded Jesus as one of the Israelite prophets, although not necessarily the prophet of Deut 18:15, 18–19. For Mark none of these views was satisfactory, but they were superior to those of Jesus’ family and their friends (6:2–3). Nevertheless the time for the revelation of the true identity of Jesus had not come.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 104.
16절) 이처럼 헤롯은 이런 사람들의 평가에 민감했는데 사람들의 이야기를 듣고 이전에 자신이 목 벤 세례 요한이 살아난 것이 아닌가라고 여겼다.
17-18절) 요한은 공개적으로 헤롯이 자기 동생인 빌립의 아내 헤로디아를 취한 것이 옳지 않다라고 비난했고 이로 인해서 헤롯은 요한을 잡아 옥에 가두었다. 헤로디아는 헤롯대왕의 아들인 아리스토불루스의 딸이었고 헤롯 안티파스의 조카딸이었다. 헤롯은 로마여행중에 그녀를 보고 사랑에 빠져서 자신은 첫번째 아내와 이혼했고 헤로디아로 하여금 자신의 남편인 빌립과 이혼하도록 설득했다. 헤롯 안티파스는 유대인이 아니었지만 요한은 하나님의 법을 그에게 요구하며 ‘동생의 아내를 취하는 것이 옳지 않다’라고 거침없이 선포하였다. 실제로 이것이 당대 로마의 법에 저촉되는 것은 아니었지만 요한은 유대인들에게만이 아니라 이방인에게도 성경의 말씀을 전하였고 이로 인해서 헤롯은 불편해 했다.
- Herodias was the daughter of Aristobulus, the son of Herod the Great, and the niece of Antipas. On a trip to Rome, Herod had fallen in love with her. In order to marry her he had divorced his first wife, the daughter of Aretas IV, the king of Nabatea to the east and south of Perea, and persuaded Herodias to divorce her husband. Mark said that this husband’s name was Philip; Josephus identified her husband by the family name Herod.49 Mark did not intend to say that Herodias was the wife of Philip the tetrarch (Luke 3:1), for Josephus indicated that this Philip was married to Salome, the daughter of Herodias.50
Virtually every son of Herod the Great had “Herod” as part of his name. The full name of the first husband of Herodias might have been Herod Philip, although this is not attested. Because this alleged person and Philip the tetrarch had different mothers, they could have had the same names. Josephus further indicated that Herod arrested John in fear that John’s popularity might lead to a revolt.51 Mark’s reason does not contradict Josephus. Both could well have been true. Mark chose the one most germane to his purpose; Josephus, to his.
49 Josephus, Antiquities 18.5.1, 4.
50 Josephus, Antiquities 18.5.4. The name “Philip” is omitted by one good and one poor manuscript of Mark, by some textual witnesses of medium value in Matt 14:3, and by Luke 3:19—no doubt because of the historical problem.
51 Josephus, Antiquities 18.5.2.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 104–105.
- Herod Antipas was not a Jew, yet John did not hesitate to tell him that he had violated the moral law of God (cf. Lev. 18:16). Similarly, the gospel message that people should “repent” (Mark 1:15; 6:12), which would eventually go to Gentiles as well as Jews, assumes that God holds all people in the world accountable to his moral laws as revealed in Scripture.
19-20절) 더 나아가 헤로디아는 자신들을 비난하는 유한을 원수로 여겨 죽이려고 했다. 어떤 사람들은 헤로디아와 이세벨의 상관성을 헤롯과 아합의 관계에서 찾는다. 이들은 남편이 누군가를 죽이는 것을 머뭇거릴때 이를 대신 해결해주었다.
그럼에도 헤롯은 요한을 의롭고 거룩한 사람으로 알고 두려워했다. 많은 사람이 요한을 따랐기에 반란이 있을까 걱정했고 또한 요한을 해할 경우에 하나님의 심판이 있을 것을 두려워한 것이다. 유대 역사가인 요세푸스는 안티파스의 죽음이 세례요한의 죽음에 대한 하나님의 심판이라고 기록하고 있다.
- Some commentators have imagined a similarity between Herodias and Jezebel and between Herod and Ahab (1 Kgs 19:2; 21:4ff.). The only similarity is that Herodias and Jezebel plotted to kill someone while their husbands hesitated.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 105.
- Herodias thus (see v. 18) held a grudge against John and intended to put him to death. But Herod Antipas feared John and resisted this plan. Perhaps he feared an uprising on account of John’s popularity (1:5) and also held a superstitious fear of some kind of divine punishment. The Jewish historian Josephus notes that people viewed Antipas’s death as God’s judgment for slaying John the Baptist (Jewish Antiquities 18.116–118). Antipas also saw John’s innocence and godliness and thus had conflicting thoughts about him (he was greatly perplexed, and yet he heard him gladly).
- (116) Now, some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; (117) for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. (118) Now, when [many] others came in crowds about him, for they were greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late.
Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987), 484.
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