728x90
Jesus Sends Out the Twelve Apostles
7 oAnd he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts— 9 but to pwear sandals and not put on two tunics.1 10 And he said to them, “Whenever you enter a house, stay there until you depart from there. 11 And if any place will not receive you and they will not listen to you, when you leave, qshake off the dust that is on your feet ras a testimony against them.” 12 sSo they went out and tproclaimed uthat people should repent. 13 tAnd they cast out many demons and vanointed with oil many who were sick and healed them.

o ch. 3:13–15; For ver. 7–11, see Matt. 10:1, 5, 9–14; Luke 9:1, 3–5; [Luke 10:4–11; 22:35]
p Acts 12:8
1 Greek chiton, a long garment worn under the cloak next to the skin
q Acts 13:51; [Neh. 5:13; Acts 18:6]
r See ch. 1:44
s Luke 9:6
t Matt. 10:7, 8
u Matt. 3:2; 4:17
t [See ver. 12 above]
v James 5:14
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 6:7–13.

7절) 12제자를 부르셔서 둘씩 짝지어 더러운 귀신을 제어하는 능력을 주시고 파송하셨다. 본문의 보내시다라는 단어는 ‘아포스텔로’로 공식적이고 공인된 사명에 사용되는 단어이다. 둘씩 보내는 것은 유대의 전통이며 어떤 메시지의 신뢰성을 보장받기 위해서도 필요했다. 
- The verb translated “sent out” is apostellō, which often is used for an official, authorized mission. It is cognate with the noun apostolos, which means apostle (v. 30), in which the idea of an official mission is even clearer. Going in pairs was a common Jewish practice. Compare Acts 13:1–3; 15:39–40. In the present instance it perhaps establishes the truthfulness of the message (cf. Deut 17:6). It may also tone down individualism and suggest the necessity of teamwork.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 101.

8-9절) 예수님께서는 이들에게 전도 여행을 위해서 지팡이 외에는 양식이나 배낭, 전대의 돈이나 아무것도 가지지 말며 신만 신고 두벌의 옷도 입지 말라고 말씀하셨다. 이러한 주님의 요구는 이 복음 전도의 사역에 오직 하나님만을 의뢰함으로 모든 쓸것을 하나님께서 채우신다는 것을 믿고 이를 실제로 경험하는 것이 중요한 훈련이었기 때문이다. 그런데 본문과 병행구절인 마 10:9-10 과 눅 9:3을 비교해보면 약간의 차이가 있다는 것을 발견하게 된다. 마가복음에는 지팡이는 가져가는 물건으로 포함되어 있는데 마태나 누가는 지팡이도 금지 되어 있다. 가장 합당한 설명으로는 마태와 누가는 새로운 지팡이와 신을 더 얻는 것을 금지한 것으로 보는 것이다. 마가의 경우 이미 그들이 사용하고 있는 지팡이와 신은 가져갈 수 있다고 말했다는 것이다. 또 다른 설명으로는 제자들이 걷는데 필요한 지팡이는 허락되었지만 자기 방어를 위한 지팡이는 금지되었다는 설명도 있다. 
- The prohibitions suggest the urgency of the mission and the necessity of trusting God for provisions. They make the disciples dependent upon God alone for all their necessities. The bag could have been a beggar’s bag, in which case the disciples were not to beg as was common in both the Jewish and Greco-Roman worlds. Or it could have been a knapsack, in which case they were to take nothing with them. The word translated “tunic” usually refers to the inner garment, but here the second tunic may in fact be the outer garment that could double as a blanket. If so, the disciples were to depend upon their hosts for bedding and other necessities.
A problem arises when the conditions of Mark 6:8–9 are compared with those of Matt 10:9–10 and Luke 9:3. Both Matthew and Luke forbid taking a staff, and Matthew forbids taking sandals. Obviously the three accounts relate the same event. The more rigorous conditions of Matthew and Luke more likely reflect what Jesus actually said. Apparently Mark made some minor adaptations to make the conditions understandable to his Roman readers/hearers or perhaps to recall the Exodus (cf. Exod 12:11).47

47 Another explanation is that different kinds of staffs and different kinds of sandals were in mind. Although two different Greek words meaning sandals are used, they are synonyms. Also the word meaning staff is the same in the three accounts. Still another is that Matthew and Luke meant extra staffs and sandals. If so, why did they not say that? No explanation is fully satisfactory.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 101.
- Various explanations have been proposed to reconcile these words with Matt. 10:9–10 and Luke 9:3. The best solution is probably that in Matthew and Luke Jesus tells the disciples not to acquire a new staff or sandals for their journey, but in Mark he adds that they can take the sandals and staff they already have (see note on Matt. 10:9–10). Some interpreters have proposed that the disciples were permitted to take a walking staff while the staff prohibited in Matt. 10:10 and Luke 9:3 was for self-defense.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1904.

10절) 또한 어디든지 그 마을의 누군가의 집에 들어가거든 그곳을 떠나기까지 그 집에 유할 것을 명령하셨다. 이는 혹시라도 이후에 더 좋은 조건의 집이 나오더라도 현재의 상황에 만족하라는 의미이다. 하지만 한 집에 오래 머무르는 것이 도리어 그 집에 부담이 된다면 이는 달리 고려해볼 내용이라고 생각된다. 바울은 자신의 사역을 하면서 사람들에게 폐를 끼치지 않기 위해서 최대한 노력했다. 누군가의 집에 유하는 것도 부담이 된다면 이를 고집해서는 안된다. 
- Obviously the early church did not understand the provisions in vv. 8–10 to be binding upon later missionaries. There is no indication that Paul observed them, though he perhaps contended with persons who felt he had departed from apostolic practice by not relying on hospitality (2 Cor 11:7–12; 12:13). Whereas the provision of this verse implies an extended stay, Didache 11.5 (ca. a.d. 100) labels one who stays more than two days a false prophet. Nevertheless some basic mission principles have relevance for all times, such as simplicity of life-style and contentment with provisions. Many modern ministers in all their afluence have forgotten these things.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.

11절) 예수님께서는 제자들이 복음을 전하면서 그들이 음식이나 숙소를 제공받는 것이 마땅하다고 하시면서 제자들을 영접하시 않고 그들의 말을 듣지도 않거든 거기서 나갈때 신발의 먼지를 다 털고 나올 것을 명령하신다. 이는 하나님의 거룩한 땅에 이방의 정결하지 못한 것들, 먼지가 들어와서 이를 더럽히지 못하도록 하라는 상징적인 표현이다. 하나님의 진리의 말씀을 거부한 자들에 대한 심판의 메시지를 포함하고 있다. 
- Jews returning to the Holy Land removed foreign dust from their shoes and clothing in order not to defile the land. What Jesus prescribed was a symbolic action in the tradition of the ancient prophets to indicate first a warning and then judgment if rejection of the message and messengers persisted. The action may also symbolize that a town which rejected the message of the disciples was not a part of the true Israel. Later missionaries took this injunction literally (Acts 13:51; 18:6). The last half of the verse in the KJV and NKJV (“it will be more tolerable for Sodom and Gomorrah”) is a scribal assimilation to Matt 10:15 and has no claim to originality.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.

12-13절) 이에 제자들이 나가서 회개할 것을 전하였고 또한 많은 귀신을 쫓아내고 많은 병자들에게 기름을 발라 고치는 사역을 감당하였다. 본문은 비로소 1:17절의 사람을 낚는 어부가 될것이라는 말씀이 이루어지는 것을 보여준다. 지금 제자들이 전하는 메시지는 앞서 세례요한(1:4)과 예수님(1:15)이 전한 내용과 비슷하다. 하지만 마태나 누가와 비교할때 하나님 나라가 가까왔다라는  표현은 본문에 등장하지 않는다. 마가가 볼때 아직 제자들은 예수님이 부활할 때 가지 아직 완전한 복음을 이해하지 못했다고 여긴 것이다. 
- Here the promise of 1:17 begins to be fulfilled. The message of the disciples was similar to that of John the Baptist (1:4) and the same as a part of that of Jesus (1:15). It may be significant that Mark, unlike Matt 10:7 and Luke 9:2, did not indicate they proclaimed the nearness of the kingdom. That he reserved for Jesus. In his view the disciples could not understand and preach the full gospel until after the passion and resurrection.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.
기름은 그 자체로 약으로 사용되기도 하고 하나님의 임재, 은혜, 능력의 상징으로 부어졌다.
-  Oil (usually olive oil) was often used in biblical times as a medicine (cf. Luke 10:34), but here the anointing probably serves as a symbol of the presence, grace, and power of God. Anointing the sick is elsewhere prescribed only in Jas 5:14.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 102.


저작자표시 비영리 변경금지

'성경묵상 > 마가복음' 카테고리의 다른 글

막 6:21-29 헤로디아의 딸, 살로메의 춤 값  (0) 2017.09.21
막 6:14-20 세례 요한의 죽음  (0) 2017.09.20
막 6:1-6 고향에서 배척을 받으시는 주님  (0) 2017.09.14
막 5:34-43 소녀야 일어나라  (0) 2017.09.13
막 5:21-34 혈루 근원이 마름  (0) 2017.09.11
728x90
The Twelve Apostles
13 yAnd he went up on the mountain and called to him those zwhom he desired, and they came to him. 14 yAnd he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach 15 yand have authority to cast out demons. 16 He appointed the twelve: aSimon (to whom bhe gave the name Peter); 17 cJames the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18 Andrew, and Philip, and Bartholomew, and dMatthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot,2 19 and Judas Iscariot, who betrayed him. 20 Then he went ehome, and the crowd gathered again, fso that they could not even eat. 21 
gAnd when hhis family heard it, they went out to seize him, for they were saying, “He iis out of his mind.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 3:13–21.

12제자의 이름이 등장하는 본문은 Matt. 10:2–4; Luke 6:14–16; Acts 1:13이다. 
- The New Testament contains four lists of the twelve apostles: here; Matt 10:2–4; Luke 6:13–16; Acts 1:13. Peter is always first, Philip fifth, James the son of Alphaeus ninth, and Judas Iscariot twelfth. The order of the other names varies. Eleven of the names are the same. As for the other one, Matthew and Mark have Thaddaeus, but Luke and Acts have Judas the son (or brother) of James. The call of the Twelve is found at a different place in each of the Synoptic Gospels. The term “the Twelve” is also found in John 6:67, 70–71; 20:24, but that Gospel has no list. Outside of the Gospels the term appears only in Acts 6:2 and 1 Cor 15:5. The lack of references has led some to deny the historicity of the stories about the appointment of this group. Historicity is guaranteed, however, by the independence and early date of 1 Corinthians, the embarrassing presence of Judas Iscariot on the lists, and the absence of a record of most of the persons ever doing anything significant. The appointment of the Twelve was the first step in the establishment of a new people of God, the church. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 71.

13절) 산에 오르사 자기가 원하는 자들을 부르시는 주님, 제자로의 부르심은 주님의 주권적인 부르심이다. 

14-15절) 12명의 제자를 세우셔서 자기와 함께 있게 하심으로 제자로 삼으시고 나서 이제 그들을 보내신다. 이렇게 보내다라는 단어에서 ‘사도(apostles)’라는 단어가 나왔다. 예수님께서 그들에게 알려주신 사명은 바로 전도(복음을 전하는 것)와 귀신을 내 쫓는 것과 치유 사역이었다. 12명의 제자는 이스라엘의 12지파를 생각나게 한다. 이는 새로운 혹은 회복된 하나님의 백성을 상징하고 이는 이후에 교회로 알려진다. / 예수님께서 제자들을 부르신 두가지 이유는 첫번째는 당신과 함께 있게 하기 위해서이고 두번째는 그들을 보내 사명을 감당하게 하기 위해서 인데 이 사명이 바로 전도와 축사, 치유이다. 
- As is often the case, Mark presupposes further actions of Jesus without narrating them. Here it becomes evident that Jesus had, in the meantime, selected and appointed the twelve, whom he called out of the larger crowd that had been following him (vv. 7–9; cf. v. 16; 4:10; 14:10, 17, 20, 43). The Twelve have a specific, twofold task: (1) that they might be with him (reinforcing the call to discipleship [see 1:17, 20; 2:14; 3:13] and to being shaped by Jesus [4:33]), and (2) that he might send them out (1:17; 9:37; thus suggesting the sense of the term apostles as those who are “sent out”; see note on Rom. 1:1). In their function of serving as Jesus-dependent emissaries, they are to do what Jesus did and taught them: (1) preach (Mark 1:14, 39; 6:12) the word of the kingdom of God, and (2) cast out demons (1:34, 39). Mark 6:13 will clarify that (3) healing is also part of their commission. This commission is put into action in 6:7–12. Initially, Jesus proclaims the kingdom of God to descendants of the 12 tribes of Israel, and the selection of the 12 apostles probably represents these tribes (Rev. 21:14). The disciples’ experience of being under the immediate oversight of Jesus will be important for them, as they themselves will soon oversee the ministry of others after Jesus’ death, resurrection, and ascension. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1898.
- The number twelve recalls the twelve tribes of Israel and therefore symbolizes the new or restored people of God, which later came to be known as the church. The Twelve were the nucleus of this new creation. A new creation is suggested by the use of a verb that usually means to make but that is translated “appointed” in the NIV. The clause “designating them apostles” is probably a scribal assimilation to Luke 6:13, where it is an authentic reading. Apparently Mark did not call the Twelve “apostles” (the word in 6:30 probably is used in its nontechnical sense of “a missionary”). The last part of v. 14 and the first part of v. 15 indicate the two purposes of Jesus’ summons: that they might be with Jesus (one of the most important elements in being a disciple) and that they might be sent on a mission to proclaim the advent of the kingdom of God and demonstrate it by exorcising demons (cf. 6:7–12).
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 71–72.

16-19절) 12명을 세우심, 베드로라 이름을 더한 시몬, 세베대의 아들 야고보, 그의 형제 요한, (이 둘의 별명은 보아너게 우레의 아들이라 칭함), 안드레, 빌립, 바돌로매, 마태, 도마, 알패오의 아들 야고보, 다대오, 가나안인 시몬, 가룟 유다(예수를 판자)
눅 9:54절의 내용을 보면 야고보와 요한이 왜 우레의 아들인지를 알 수 있다. 
- Mark said that “Boanerges” means “Sons of Thunder,” but linguists are unable to confirm this. It is reasonably certain that boane represents bene, which means sons of; but what Hebrew or Aramaic word rges represents is uncertain. In any event the reference may be to their thunderous preaching or perhaps to a trait of character such as that reflected in 9:38 or Luke 9:54. The parenthetical statement is peculiar to Mark.
3:18 “Bartholomew” is not a proper name but a patronymic and means son of Talmi. He is often identified with the Nathaniel of John’s Gospel, but this is mere conjecture. Matthew is a shortened form of Mattathias (1 Macc 2:1ff.; 2 Macc 14:19; Luke 3:25–26). By adding “the tax collector” Matt 10:3 seems to identify Matthew with the Levi of Mark 2:14,17 but Mark seemingly makes no such association (cf. the comments on 2:14). “James the son of Alphaeus” is sometimes identified with James the younger (15:40) and even with Levi. Instead of “Thaddaeus” some representatives of the Western type of text in both Mark and Matt 10:3 have “Lebbaeus,” and the Byzantine type of text in Matthew has “Lebbaeus who is called Thaddaeus” (cf. KJV, NKJV). As previously indicated, “Judas the son of James” stands in Luke 6:16 and Acts 1:13 in the place of Thaddaeus. In the Greek text “Simon the Cananaean” (RSV, NRSV) does not refer to a resident of Canaan or Cana but reflects the Hebrew word kana, which means a man of zeal. Indeed, the Greek text of Luke 6:15 and Acts 1:13 has “Simon the Zealot.” Whether the reference is to a person characterized by religious zeal or to a member of the nationalistic, revolutionary party is uncertain.
3:19 “Iscariot” probably means man of Kerioth, a village south of Hebron (Josh 15:25), rather than assassin, man of Issachar, man of falsehood, or man of red hair, etc.

17 A few Greek manuscripts of Mark do this also.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 72.

21절) 예수님의 가족들이 당시에는 예수님의 행동을 이해하지 못하고 그가 미쳤다고 여겨 예수님을 붙잡으러 왔다. 하지만 여전히 예수님은 가족들과의 관계를 저버리지 않았다. 이후에 예수님의 형제들은 초대교회의 중요한 지도자가 된다.
- The members of Jesus’ earthly family (his mother and half brothers and sisters) believe he is out of his mind (see John 7:5) on account of all that has happened. Besides his opponents, Jesus now also has to contend with unbelieving family members. He will never forsake his relationship with his physical family, yet he will always pursue the call of God above all else (see Mark 3:31–35). (Some of Jesus’ brothers did later come to faith in him; see note on 1 Cor. 9:4–5.) Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1899.

- The same verb is used in Acts 26:24 and 2 Cor 5:13 and means literally to stand outside of oneself. The verb translated “to take charge” means to arrest in 6:17; 12:12; 14:1, etc. Evidently they intended to seize Jesus and force him to return to Nazareth with them. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 74.


저작자표시

'성경묵상 > 마가복음' 카테고리의 다른 글

막 3:31-35 예수의 어머니와 형제들  (0) 2017.08.23
막 3:22-30 성령 훼방 죄  (0) 2017.08.22
막 3:7-12 많은 무리가 주께 나아옴  (0) 2017.08.16
막 3:1-6 손마른 사람을 고치시는 주님  (0) 2017.08.14
막 2:23-28 안식일의 주인이신 주님  (0) 2017.08.04

+ Recent posts

티스토리툴바