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■ 마가복음 2장
1. 수 일 후에 예수께서 다시 가버나움에 들어가시니 집에 계신 소문이 들린지라
And again he entered into Capernaum after some days ; and it was noised that he was in the house .
2. 많은 사람이 모여서 문 앞에라도 용신할 수 없게 되었는데 예수께서 저희에게 도를 말씀하시더니
And straightway many were gathered together , insomuch that there was no room to receive them, no, not so much as about the door : and he preached the word unto them .
3. 사람들이 한 중풍병자를 네 사람에게 메워 가지고 예수께로 올새
And they come unto him , bringing one sick of the palsy , which was borne of four .
4. 무리를 인하여 예수께 데려갈 수 없으므로 그 계신 곳의 지붕을 뜯어 구멍을 내고 중풍병자의 누운 상을 달아내리니
And when they could not come nigh unto him for the press , they uncovered the roof where he was : and when they had broken it up , they let down the bed wherein the sick of the palsy lay .
5. 예수께서 저희의 믿음을 보시고 중풍환자에게 이르시되 소자야 네 죄 사함을 받았느니라 하시니
When Jesus saw their faith , he said unto the sick of the palsy , Son , thy sins be forgiven thee .
6. 어떤 서기관들이 거기 앉아서 마음에 의논하기를
But there were certain of the scribes sitting there , and reasoning in their hearts ,
7. 이 사람이 어찌 이렇게 말하는가 참람하도다 오직 하나님 한 분 외에는 누가 능히 죄를 사하겠느냐
Why doth this man thus speak blasphemies ? who can forgive sins but God only ?
8. 저희가 속으로 이렇게 의논하는 줄을 예수께서 곧 중심에 아시고 이르시되 어찌하여 이것을 마음에 의논하느냐
And immediately when Jesus perceived in his spirit that they so reasoned within themselves , he said unto them , Why reason ye these things in your hearts ?
9. 중풍병자에게 네 죄 사함을 받았느니라 하는 말과 일어나 네 상을 가지고 걸어가라 하는 말이 어느 것이 쉽겠느냐
Whether is it easier to say to the sick of the palsy , Thy sins be forgiven thee ; or to say , Arise , and take up thy bed , and walk ?
10. 그러나 인자가 땅에서 죄를 사하는 권세가 있는 줄을 너희로 알게 하려 하노라 하시고 중풍병자에게 말씀하시되
But that ye may know that the Son of man hath power on earth to forgive sins , (he saith to the sick of the palsy ,)
11. 내가 네게 이르노니 일어나 네 상을 가지고 집으로 가라 하시니
I say unto thee , Arise , and take up thy bed , and go thy way into thine house .
12. 그가 일어나 곧 상을 가지고 모든 사람 앞에서 나가거늘 저희가 다 놀라 영광을 하나님께 돌리며 가로되 우리가 이런 일을 도무지 보지 못하였다 하더라
And immediately he arose , took up the bed , and went forth before them all ; insomuch that they were all amazed , and glorified God , saying , We never saw it on this fashion .
13. 예수께서 다시 바닷가에 나가시매 무리가 다 나아왔거늘 예수께서 저희를 가르치시니라
And he went forth again by the sea side ; and all the multitude resorted unto him , and he taught them .
14. 또 지나가시다가 알패오의 아들 레위가 세관에 앉아 있는 것을 보시고 저에게 이르시되 나를 좇으라 하시니 일어나 좇으니라
And as he passed by , he saw Levi the son of Alphæus sitting at the receipt of custom , and said unto him , Follow me . And he arose and followed him .
15. 그의 집에 앉아 잡수실 때에 많은 세리와 죄인들이 예수와 그 제자들과 함께 앉았으니 이는 저희가 많이 있어서 예수를 좇음이러라
And it came to pass , that, as Jesus sat at meat in his house , many publicans and sinners sat also together with Jesus and his disciples : for there were many , and they followed him .
16. 바리새인의 서기관들이 예수께서 죄인과 세리들과 함께 잡수시는 것을 보고 그 제자들에게 이르되 어찌하여 세리와 죄인들과 함께 먹는가
And when the scribes and Pharisees saw him eat with publicans and sinners , they said unto his disciples , How is it that he eateth and drinketh with publicans and sinners ?
17. 예수께서 들으시고 저희에게 이르시되 건강한 자에게는 의원이 쓸 데 없고 병든 자에게라야 쓸 데 있느니라 내가 의인을 부르러 온 것이 아니요 죄인을 부르러 왔노라 하시니라
When Jesus heard it, he saith unto them , They that are whole have no need of the physician , but they that are sick : I came not to call the righteous , but sinners to repentance .
18. 요한의 제자들과 바리새인들이 금식하고 있는지라 혹이 예수께 와서 말하되 요한의 제자들과 바리새인의 제자들은 금식하는데 어찌하여 당신의 제자들은 금식하지 아니하나니까
And the disciples of John and of the Pharisees used to fast : and they come and say unto him , Why do the disciples of John and of the Pharisees fast , but thy disciples fast not ?
19. 예수께서 저희에게 이르시되 혼인집 손님들이 신랑과 함께 있을 때에 금식할 수 있느냐 신랑과 함께 있을 동안에는 금식할 수 없나니
And Jesus said unto them , Can the children of the bridechamber fast , while the bridegroom is with them ? as long as they have the bridegroom with them , they cannot fast .
20. 그러나 신랑을 빼앗길 날이 이르리니 그 날에는 금식할 것이니라
But the days will come , when the bridegroom shall be taken away from them , and then shall they fast in those days .
21. 생베 조각을 낡은 옷에 붙이는 자가 없나니 만일 그렇게 하면 기운 새것이 낡은 그것을 당기어 해어짐이 더하게 되느니라
No man also seweth a piece of new cloth on an old garment : else the new piece that filled it up taketh away from the old , and the rent is made worse .
22. 새 포도주를 낡은 가죽부대에 넣는 자가 없나니 만일 그렇게 하면 새 포도주가 부대를 터뜨려 포도주와 부대를 버리게 되리라 오직 새 포도주는 새 부대에 넣느니라 하시니라
And no man putteth new wine into old bottles : else the new wine doth burst the bottles , and the wine is spilled , and the bottles will be marred : but new wine must be put into new bottles .
23. 안식일에 예수께서 밀밭 사이로 지나가실새 그 제자들이 길을 열며 이삭을 자르니
And it came to pass , that he went through the corn fields on the sabbath day ; and his disciples began , as they went , to pluck the ears of corn .
24. 바리새인들이 예수께 말하되 보시오 저희가 어찌하여 안식일에 하지 못할 일을 하나이까
And the Pharisees said unto him , Behold , why do they on the sabbath day that which is not lawful ?
25. 예수께서 가라사대 다윗이 자기와 및 함께 한 자들이 핍절되어 시장할 때에 한 일을 읽지 못하였느냐
And he said unto them , Have ye never read what David did , when he had need , and was an hungred , he , and they that were with him ?
26. 그가 아비아달 대제사장 때에 하나님의 전에 들어가서 제사장 외에는 먹지 못하는 진설병을 먹고 함께 한 자들에게도 주지 아니하였느냐
How he went into the house of God in the days of Abiathar the high priest , and did eat the shewbread , which is not lawful to eat but for the priests , and gave also to them which were with him ?
27. 또 가라사대 안식일은 사람을 위하여 있는 것이요 사람이 안식일을 위하여 있는 것이 아니니
And he said unto them , The sabbath was made for man , and not man for the sabbath :
28. 이러므로 인자는 안식일에도 주인이니라
Therefore the Son of man is Lord also of the sabbath .
■ 주석 보기
【막2:1 JFB】막2:1-12. Healing of a Paralytic. ( = 마9:1-8; Lu 5:17-26).
This incident, as remarked on 마9:1, appears to follow next in order of time after the cure of the leper (막1:40-45).
1. And again he entered into Capernaum—"His own city" (마9:1).
and it was noised that he was in the house—no doubt of Simon Peter (막1:29).
【막2:1 CWC】Study this lesson in comparison with Matthew to discover what Mark omits and what, if anything, he adds; and then consider the same in its bearing on the object or purpose of the gospel as described in the "introductory" lesson.
The following analysis will aid:
Introduction, 1:1.
Testimony of John the Baptist, 1:2-8.
Testimony of God the Father, 1:9-11.
Victory in the Wilderness, 1:12, 13.
Call of the Disciples, 1:14-20.
Works of Power, 1:21-2:12.
The introduction is without a parallel in the other Gospels. Its abruptness is almost startling, but the chief feature of it is its testimony to Christ's deity. The Servant of Jehovah is at the same time "the mighty God" (See 사9:6).
John's testimony is paralleled in 마3:1-11, but here it is much briefer (See the last lesson). Compare the intervening chapters of Matthew and observe in detail what Mark has omitted -- the genealogy, the Virgin birth, the visit of the wise men, the sojourn in Egypt, the settlement in Nazareth. None of these important events evidently fall in with the purpose of this Gospel. The Romans will be attracted by activity and strength, and hence the writer begins at once at the ministry of Christ.
God's testimony to His Son is paralleled in 마3:13-17. Note here the first use of "straightway," as referred to in "Introductory," and that Mark says -- Jesus "saw the heavens opened." Among minor points Mark's Gospel is notable for descriptive details of this kind.
The wilderness victory is found in 마4:1-11, and the student will be impressed with its succinctness here. Compare "driveth" with "led" in Matthew, and note the bearing on the supposed objective of this Gospel. The different temptations are omitted, but reference is made to "wild beasts," which is also characteristic.
For what is placed here under the call of the disciples, see 마4:12-22 and the comments there.
The works of power are paralleled in part in Matthew 8 and 9. Note another descriptive touch in Mark's reference to the healing of Peter's wife's mother, "He took her by the hand and lifted her up" (1:31). Also his reference to Christ's early rising to pray (v. 35), and His being "moved with compassion" in the case of the leper (v. 41). He alone speaks of the "four" men who bore the one sick of the palsy (2:3).
【막2:1 MHCC】It was this man's misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Saviour, will show his faith by applying to him without delay.
【막2:2 JFB】2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door—This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.
and he preached the word unto them—that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Lu 5:17) furnishes an additional and very important incident in the scene—as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"—or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.
【막2:3 JFB】3. And they come unto him—that is, towards the house where He was.
bringing one sick of the palsy—"lying on a bed" (마9:2).
which was borne of four—a graphic particular of Mark only.
【막2:4 JFB】4. And when they could not come nigh unto him for the press—or, as in Luke (Lu 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"—the flat or terrace-roof, universal in Eastern houses.
they uncovered the roof where he was: and when they had broken it up, they let down the bed—or portable couch
wherein the sick of the palsy lay—Luke (Lu 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught—which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda—it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.
【막2:5 JFB】5. When Jesus saw their faith—It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated—a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.
he said unto the sick of the palsy, Son—"be of good cheer" (마9:2).
thy sins be forgiven thee—By the word "be," our translators perhaps meant "are," as in Luke (Lu 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lu 7:41, &c.).
【막2:6 JFB】6. But there were certain of the scribes—"and the Pharisees" (Lu 5:21)
sitting there—those Jewish ecclesiastics who, as Luke told us (Lu 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.
and reasoning in their hearts.
【막2:7 JFB】7. Why doth this man thus speak blasphemies? who can forgive sins but God only?—In this second question they expressed a great truth. (See 사43:25; 미7:18; 출34:6, 7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.
【막2:8 JFB】8. Why reason ye these things in your hearts—or, as in Matthew, (마9:4) "Wherefore think ye evil in your hearts?"
【막2:9 JFB】9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee—or "are forgiven thee";
or to say, Arise, and take up thy bed and walk?—"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."
【막2:10 JFB】10. But that ye may know that the Son of man hath power on earth to forgive sins—that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.
(he saith to the sick of the palsy),
【막2:11 JFB】11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house—This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.
【막2:12 JFB】12. And immediately he arose, took up the bed—"Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed."
and went forth before them all—proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."
We never saw it on this fashion—"never saw it thus," or, as we say, "never saw the like." In Luke (Lu 5:26) it is, "We have seen strange [unexpected] things to-day"—referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (마9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!
【막2:13 JFB】막2:13-17. Levi's (OR Matthew's) Call and Feast. ( = 마9:9-13; Lu 5:27-32).
See on 마9:9-13.
【막2:13 CWC】The events are:
The call of Levi, 2:13-20.
Parables of the cloth and the bottles, 2:21-22.
In the cornfields on the Sabbath, 2:23-28.
Healing the withered hand, 3:1-5.
Healing the multitudes, 3:6-12.
Choosing the twelve, 3:13-21.
The unpardonable sin, 3:22-30.
New relationship, 3:31-35.
We will not in every case name the parallel passage in Matthew, which can be learned by the marginal references in one's Bible. It is assumed that every reader or student has a Bible of this character which he consults. He will look for the comment desired under our treatment of Matthew in that place, while in Mark we will limit ourselves to what is peculiar to that writer.
The "Levi" of 2:13 is identical with Matthew. He took toll, or collected the taxes for the Roman government, which made him an object of hatred to his own people and one who was despised as an apostate. Mark mentions the fact, omitted by Matthew, that the feast of verse 15 was in Levi's house.
In the incident of the withered hand also, there is an addition not found elsewhere, indicating that Mark was a close observer of his Master's actions and interpreter of His feelings (3:5).
The choosing of the twelve (3:13-21) has quite a different context in Mark from Matthew. Christ is on the mountain, but the Sermon on the Mount is not given. Notice, too, that the surnames of James and John are found here only (v. 17). And do not pass over verse 21, which is peculiar to Mark. "Friends" there means "kinsmen."
A very important addition is that under the head of the unpardonable sin (v. 29). "Danger of eternal damnation" is rendered in the Revised Version "guilty of an eternal sin," which teaches us the awful nature of ascribing the work of the Holy Spirit to Satan, and also the certainty of eternal punishment. If there is such a thing as eternal sin, there must be eternal punishment to accompany it.
Questions.
1. What are the leading incidents of this lesson?
2. Who was Levi?
3. What is characteristic of Mark as a reporter?
4. Name the things peculiar to Mark's record.
5. What two great doctrinal truths are here emphasized?
PARABLES AND MIRACLES
Chapters 4, 5
This lesson contains the parables of the sower, the candle, the seed growing secretly and the mustard seed (4:1-34); and the miracles of the stilling of the storm, the healing of the Gadarene and the woman with the issue of blood, and the raising of Jairus' daughter (4:35-5:43).
The parables of the sower (4:1-20) and the mustard seed (30-34) are the only two out of the seven in Matthew 13 which Mark records. The whole of the seven taught the mystery of the Kingdom in its present form which explains their presence in Matthew, the Gospel of the Kingdom; but why two of them are given in Mark, and only two, is not easy to determine. Keeping in mind, however, that Mark presents Jesus as the Servant of Jehovah, it may be because these two miracles relate to His work of ministry. Mark adds an interesting sentence to the parable of the sower (4:13) which indicates that it is fundamental in its character and teaching, and that until it is understood, the others cannot be.
While the parable of the candle (4:21-25) is in Matthew yet it is found there in another setting. In the present instance, taken with that of the sower, it seems to teach that the word of truth sown in the heart is not only to give life and yield fruit, but to shine forth in testimony. The "bushel" stands for the cares and material things of life, and the "bed" for ease and comfort. We should be careful that our testimony be not hindered either in the one way or the other.
The parable of the seed growing secretly (Chaps. 26-29) is peculiar to Mark, and teaches that the spiritual processes of the Word of God are mysterious in human life, and will only be known by the matured fruit at the harvest day.
In the story of the stilling of the storm (4:35-41) we have another characteristic touch of Mark (v. 36).
He also describes the condition of the Gadarene with the greatest fulness (5:1-20), and alone gives verse 26 in the story of the woman with the issue of blood.
Questions.
1. Name the events in this lesson in their order.
2. Why, presumably, are but two out of the seven parables of Matthew 13 found in Mark?
3. Can you quote and explain the sentence added by Mark to the parable of the sower?
4. What does the parable of the candle teach?
5. Explain the figures of speech in that parable.
6. What is taught by the parable of the seed growing secretly?
7. What are the characteristic touches of Mark in 4:36 and 5:36?
8. What descriptions of the demoniac are peculiar to Mark?
EXPANSION AND OPPOSITION
Chapters 6, 7
These chapters deal with Jesus' visit to Nazareth (6:1-6); the commission of the twelve (7-13); the martyrdom of John the Baptist (14-29); the report of the twelve (30, 31); the feeding of the five thousand (32-44); Jesus walking on the sea (45-52); healing at Gennesaret (53-56); opposition of the Pharisees (7:1-23); dealing with the Syrophoenician woman (24-30) and recovering the deaf and dumb man (31-37).
Read 마13:53-58 in comparison with Mark's story of Jesus' visit to Nazareth, and discover what is peculiar to the latter in verses 3-6. In the same way compare 마15:13, with verse 31 of this lesson for a statement only given by Mark. Another calls attention to the fact that our Lord does not say anything about the success of the disciples when they make their report to Him in this instance; in which silence on His part we find a necessary warning against all self-exaltation. It is of His power and grace that we are able to do anything with success or acceptance in His sight.
What notable feature of the walking upon the sea does Mark omit as compared with Matthew?
We considered the opposition of the Pharisees (7:1-23) in our comments on Matthew, but note here in detail the circumstantial evidence that Mark was writing for a Gentile people who were in consequence unfamiliar with Jewish customs (1-4).
In the case of the Syrophoenician woman note the comment of Mark (24), and the fuller description (25, 26, 30). What he omits is also significant, the appeal to Jesus as "Son of David," See the comment on 마15:21-28.
The story of the healing of the deaf and dumb man is peculiar to Mark.
Questions.
1. Name the different events of these chapters.
2. What is peculiar to Mark in the story of Jesus' visit to Nazareth?
3. What statement is peculiar to Mark with reference to the report of the twelve?
4. What does the silence of Christ teach us in this instance?
5. Have you reviewed our comments in Matthew on the story of the Syrophoenician woman?
REACHING A CRISIS
Chapters 8, 9
The four thousand fed (8:1-9); the leaven of the Pharisees (10-21); the blind man of Bethesda (22-26); Peter's confession (27-38); the crisis of the transfiguration (Chapter 9, 1-13); the lunatic healed (14-29); Christ's prediction of His death (30-32); ambition rebuked (33-37); sectarianism rebuked (38-41); future retribution (42-50) -- these are the topics or events of the present lesson.
In the second of these events, observe a further illustration of Mark's power of observation and the minuteness of his record in particular cases -- Jesus "sighed deeply in His spirit" (8:12).
The third is recorded only by Mark, and has an illuminating note attached to it in the Scofield Bible. It will be observed that the man was "led out of the town" (Bethsaida). This town, as appears from 마9:21-24 had been abandoned to judgment, and Christ would neither heal nor permit further testimony to be borne there (v. 26 of the lesson). But while Bethsaida's probation as a community was ended, yet He would still show mercy to individuals. It suggests 계3:20.
Mark, as usual, gives the briefest account of Peter's confession, and does not mention the Church. The mention of the latter is dispensational and is found in the dispensational Gospel of Matthew. Notice verse 33, "when He had turned about and looked on His disciples" -- characteristic of Mark.
The warning about future retribution (9:42-50) peculiar to Mark, is one of the most solemn in the Bible. "Where their worm dieth not, and the fire is not quenched," can hardly yield other meaning than the eternal conscious punishment of those who die in their sins. How awful the thought! What a motive for earnestness in soul-winning!
"Every sacrifice shall be salted with salt," is an allusion to 레2:13. The salt represents the power of the Holy Spirit to keep us from all that tends to corruption. "Have salt in yourselves" really means to be filled with the Holy Spirit. God grant it to us.
Questions.
1. Name the topics or events of this lesson.
2. Name some illustrations of Mark's peculiar characteristics as a writer, found in this lesson.
3. What peculiarities do you find in the miracle at Bethsaida?
4. What is the doctrinal teaching in 9:44, 46, 48?
5. How would you interpret 9:49-50?
NEARING THE END
Chapters 10, 11
In these chapters we have (1) teaching about divorce (10:1-12); (2) blessing little children (vv. 13-16); (3) the story of the rich young man and its lessons (vv. 17-31); (4) Christ's second prediction of His death (vv. 32-34); (5) the ambitious request of James and John (vv. 35-45); (6) the healing of Bartimeus; (7) the formal entry into Jerusalem (11:1-11); (8) the cursing of the fig tree (vv. 12-14); (9) the cleansing of the temple (vv. 15-21); (10) teaching about prayer (vv. 22-26); (11) discussion with the rulers (vv. 27-33).
It will be worth while to compare the teaching about divorce with Matthew 19: 1-9, for the points of difference between them. Both the evangelists record the same incident, but reading of the two together throws light upon it. This does not mean that one contradicts the other, but that under the guidance of the Holy Spirit one describes the event as he saw it, and the other does the same. Again, one lays emphasis on this feature of the dialog between Christ and the Pharisees, and the other on that.
But note Mark's particularities about the next event as compared with Matthew. Jesus "was much displeased," he says, "moved with indignation" (margin). Verse 15 is original with Mark, and so is the record that Jesus took the little children "up in His arms" and "blessed them."
In the same way observe the details in the story of the rich young man. His running and kneeling. "Jesus beholding him, loved him." "Jesus looked round about." Also the astonishment of the disciples and Jesus' explanation (v. 24).
The second prediction of Christ's death has similar features. Mark says "they were amazed," doubtless at His calmness in walking into the face of death, when even "they were afraid." "He took again the twelve." "And shall spit upon Him." Mark alone mentions this in Christ's prophecy.
There is no contradiction between 막10:35 and 마20:20, for if their mother spake for them it were really James and John who were speaking. All the disciples recognized this, for it was the sons they rebuked and not the mother.
The healing of Bartimeus as we noted in Matthew, stands at the beginning of the end of Christ's earthly life, and is the prelude to the great events following in Jerusalem. It holds the same place in the three Gospels. The apparent contradiction as to whether one or two men were healed, is referred to in our notes on Matthew. But note the details in Mark (vv. 49, 50, 52).
The entry into Jerusalem is equally graphic. "A colt tied, whereon never man sat." Note the details also in 11:5, 6 and 11.
We can not pursue these comparisons, but trust interest has been awakened to lead the reader to do so for himself.
Questions.
1. Give the details of these two chapters.
2. What is the most important difficulty you note in Christ's teaching on divorce as between Mark and Matthew?
3. Have you reviewed our notes on Matthew with reference to Bartimeus?
4. What are the details peculiar to Mark in 11:5, 6 and 11?
5. Have you pursued the comparisons throughout this chapter?
QUESTIONS AND ANSWERS
Chapters 12, 13
The parable of the householder (vv. 1-12); the question of tribute (vv. 13-17); the question about the resurrection (vv. 18-27); the question about the first commandment (vv. 28-34); the question about the son of David (35-40); and the incident of the widow's mite constitute the contents of chapter 12. Chapter 13 is the discourse of Christ about His second coming delivered to the disciples on the Mount of Olives, also in response to questions.
It will be recalled from our study of Matthew that the parable of the householder found in that Gospel (21:33-46), was one of the three in which Christ formally rejected His nation, after the latter, by its rulers had definitely rejected Him. It will be seen by comparison that Mark, as is His wont, passes on with celerity, omitting those features of the story which were not necessary for his purpose as in the other Gospel.
With the question of tribute, begins that series of special temptations of Jesus devised by His enemies toward the last to entrap Him in His speech. The Pharisees and Herodians come first (see 마22:15-22). The Sadducees next (마22:23-33). The scribe, representing the lawyers next (마22:34-40), and finally Christ silences them all by His question concerning Himself (22:41-46). We have included in this last section the few verses in which Mark refers to the discourse against the scribes and Pharisees, which in Matthew occupies the whole of chapter 23 (the "Woes"). And yet brief as Mark is, his abridgment contains "the chief characteristics of the corrupt leaders of the nation," which are religious vanity, hypocrisy and greed.
The incident of the widow's mite is not found in Matthew, but is in Luke (21:1-4). How appropriately it follows Christ's denunciation of the Pharisees who "devour widow's houses" (v. 40). Note the detailed description here. Where had Jesus located Himself? What was Jesus doing? Whom and what did He see? What is the value of "two mites"? What does Jesus now do? What does He say? What is the estimate of, or enconium on, the widow? Which gave the more, she, or the rich, and why?
In the occasion for the Olivet discourse, what interesting fact is given by Mark not mentioned by Matthew (13:3)? In treating of this discourse in Mark, Gaebelein says:
"Mark's report is the briefest, Matthew's the longest. Omitted in Mark are the parables, which have special reference to the Christian profession (Matt. 25) and the judgment of living nations (c. 25:31-46). These belong in Matthew, but would be out of keeping with the purpose of Mark. The service of our Lord, as we have seen, is in the foreground. "The three characteristic discourses in Matthew nowhere else reported in full are: 1. The Sermon on the Mount, which is the proclamation of the King. 2. The parable discourse in Matthew 13, the mysteries of the Kingdom. 3. The Olivet discourse, Matthew 24-25, the future of the Kingdom. But why should there be anything at all in the Gospel of Mark about the future things, such as the end of the age, and His return in glory, if only the Servant is described? It will be seen that the predictions are in part at least in view of their service. He forewarned them as His servants of what was to come after His departure."
【막2:13 MHCC】Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
【막2:18 JFB】막2:18-22. Discourse on Fasting. ( = 마9:14-17; Lu 5:33-39).
See on Lu 5:33-39.
【막2:18 MHCC】Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
【막2:23 JFB】막2:23-28. Plucking Corn-ears on the Sabbath Day. ( = 마12:1-8; Lu 6:1-5).
See on 마12:1-8.
【막2:23 MHCC】The sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the sabbath, as if his keeping it could be of service to God, nor was he commanded to keep it outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.