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■ 마가복음 3장
1. 예수께서 다시 회당에 들어가시니 한편 손 마른 사람이 거기 있는지라
And he entered again into the synagogue ; and there was a man there which had a withered hand .
2. 사람들이 예수를 송사하려 하여 안식일에 그 사람을 고치시는가 엿보거늘
And they watched him , whether he would heal him on the sabbath day ; that they might accuse him .
3. 예수께서 손 마른 사람에게 이르시되 한 가운데 일어서라 하시고
And he saith unto the man which had the withered hand , Stand forth .
4. 저희에게 이르시되 안식일에 선을 행하는 것과 악을 행하는 것, 생명을 구하는 것과 죽이는 것, 어느 것이 옳으냐 하시니 저희가 잠잠하거늘
And he saith unto them , Is it lawful to do good on the sabbath days , or to do evil ? to save life , or to kill ? But they held their peace .
5. 저희 마음의 완악함을 근심하사 노하심으로 저희를 둘러 보시고 그 사람에게 이르시되 네 손을 내밀라 하시니 그가 내밀매 그 손이 회복되었더라
And when he had looked round about on them with anger , being grieved for the hardness of their hearts , he saith unto the man , Stretch forth thine hand . And he stretched it out : and his hand was restored whole as the other .
6. 바리새인들이 나가서 곧 헤롯당과 함께 어떻게 하여 예수를 죽일꼬 의논하니라
And the Pharisees went forth , and straightway took counsel with the Herodians against him , how they might destroy him .
7. 예수께서 제자들과 함께 바다로 물러가시니 갈릴리에서 큰 무리가 좇으며
But Jesus withdrew himself with his disciples to the sea : and a great multitude from Galilee followed him , and from Judæa ,
8. 유대와 예루살렘과 이두매와 요단 강 건너편과 또 두로와 시돈 근처에서 허다한 무리가 그의 하신 큰 일을 듣고 나아오는지라
And from Jerusalem , and from Idumaea , and from beyond Jordan ; and they about Tyre and Sidon , a great multitude , when they had heard what great things he did , came unto him .
9. 예수께서 무리의 에워싸 미는 것을 면키 위하여 작은 배를 등대하도록 제자들에게 명하셨으니
And he spake to his disciples , that a small ship should wait on him because of the multitude , lest they should throng him .
10. 이는 많은 사람을 고치셨으므로 병에 고생하는 자들이 예수를 만지고자 하여 핍근히 함이더라
For he had healed many ; insomuch that they pressed upon him for to touch him , as many as had plagues .
11. 더러운 귀신들도 어느 때든지 예수를 보면 그 앞에 엎드려 부르짖어 가로되 당신은 하나님의 아들이니이다 하니
And unclean spirits , when they saw him , fell down before him , and cried , saying , Thou art the Son of God .
12. 예수께서 자기를 나타내지 말라고 많이 경계하시니라
And he straitly charged them that they should not make him known .
13. 또 산에 오르사 자기의 원하는 자들을 부르시니 나아온지라
And he goeth up into a mountain , and calleth unto him whom he would : and they came unto him .
14. 이에 열둘을 세우셨으니 이는 자기와 함께 있게 하시고 또 보내사 전도도 하며
And he ordained twelve , that they should be with him , and that he might send them forth to preach ,
15. 귀신을 내어쫓는 권세도 있게 하려 하심이러라
And to have power to heal sicknesses , and to cast out devils :
16. 이 열둘을 세우셨으니 시몬에게는 베드로란 이름을 더하셨고
And Simon he surnamed Peter ;
17. 또 세베대의 아들 야고보와 야고보의 형제 요한이니 이 둘에게는 보아너게 곧 우뢰의 아들이란 이름을 더하셨으며
And James the son of Zebedee , and John the brother of James ; and he surnamed them Boanerges , which is , The sons of thunder :
18. 또 안드레와 빌립과 바돌로매와 마태와 도마와 알패오의 아들 야고보와 및 다대오와 가나안인 시몬이며
And Andrew , and Philip , and Bartholomew , and Matthew , and Thomas , and James the son of Alphaeus , and Thaddaeus , and Simon the Canaanite ,
19. 또 가룟 유다니 이는 예수를 판 자러라
And Judas Iscariot , which also betrayed him : and they went into an house .
20. 집에 들어가시니 무리가 다시 모이므로 식사할 겨를도 없는지라
And the multitude cometh together again , so that they could not so much as eat bread .
21. 예수의 친속들이 듣고 붙들러 나오니 이는 그가 미쳤다 함일러라
And when his friends heard of it, they went out to lay hold on him : for they said , He is beside himself .
22. 예루살렘에서 내려온 서기관들은 저가 바알세불을 지폈다 하며 또 귀신의 왕을 힘입어 귀신을 쫓아낸다 하니
And the scribes which came down from Jerusalem said , He hath Beelzebub , and by the prince of the devils casteth he out devils .
23. 예수께서 저희를 불러다가 비유로 말씀하시되 사단이 어찌 사단을 쫓아낼 수 있느냐
And he called them unto him, and said unto them in parables , How can Satan cast out Satan ?
24. 또 만일 나라가 스스로 분쟁하면 그 나라가 설 수 없고
And if a kingdom be divided against itself , that kingdom cannot stand .
25. 만일 집이 스스로 분쟁하면 그 집이 설 수 없고
And if a house be divided against itself , that house cannot stand .
26. 만일 사단이 자기를 거스려 일어나 분쟁하면 설 수 없고 이에 망하느니라
And if Satan rise up against himself , and be divided , he cannot stand , but hath an end .
27. 사람이 먼저 강한 자를 결박지 않고는 그 강한 자의 집에 들어가 세간을 늑탈치 못하리니 결박한 후에야 그 집을 늑탈하리라
No man can enter into a strong man’s house , and spoil his goods , except he will first bind the strong man ; and then he will spoil his house .
28. 내가 진실로 너희에게 이르노니 사람의 모든 죄와 무릇 훼방하는 훼방은 사하심을 얻되
Verily I say unto you , All sins shall be forgiven unto the sons of men , and blasphemies wherewith soever they shall blaspheme :
29. 누구든지 성령을 훼방하는 자는 사하심을 영원히 얻지 못하고 영원한 죄에 처하느니라 하시니
But he that shall blaspheme against the Holy Ghost hath never forgiveness , but is in danger of eternal damnation :
30. 이는 저희가 말하기를 더러운 귀신이 들렸다 함이러라
Because they said , He hath an unclean spirit .
31. 때에 예수의 모친과 동생들이 와서 밖에 서서 사람을 보내어 예수를 부르니
There came then his brethren and his mother , and , standing without , sent unto him , calling him .
32. 무리가 예수를 둘러 앉았다가 여짜오되 보소서 당신의 모친과 동생들과 누이들이 밖에서 찾나이다
And the multitude sat about him , and they said unto him , Behold , thy mother and thy brethren without seek for thee .
33. 대답하시되 누가 내 모친이며 동생들이냐 하시고
And he answered them , saying , Who is my mother , or my brethren ?
34. 둘러 앉은 자들을 둘러 보시며 가라사대 내 모친과 내 동생들을 보라
And he looked round about on them which sat about him , and said , Behold my mother and my brethren !
35. 누구든지 하나님의 뜻대로 하는 자는 내 형제요 자매요 모친이니라
For whosoever shall do the will of God , the same is my brother , and my sister , and mother .
■ 주석 보기
【막3:1 JFB】막3:1-12. The Healing of a Withered Hand on the Sabbath Day, and Retirement of Jesus to Avoid Danger. ( = 마12:9-21; Lu 6:6-11).
See on 마12:9-21.
【막3:1 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."
【막3:1 MHCC】This man's case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
【막3:6 MHCC】All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
【막3:13 JFB】막3:13-19. The Twelve Apostles Chosen.
See on Lu 6:12-19.
【막3:13 MHCC】Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hinderances, both from the hatred of enemies, and mistaken affections of friends, and need to guard against both.
【막3:20 JFB】막3:20-30. Jesus Is Charged with Madness and Demoniacal Possession—His Reply. ( = 마12:22-37; Lu 11:14-26).
See on 마12:22-37; Lu 11:21-26.
【막3:22 MHCC】It was plain that the doctrine of Christ had a direct tendency to break the devil's power; and it was as plain, that casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ's ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan's work, when sinners are brought to repentance and newness of life.
【막3:31 JFB】막3:31-35. His Mother and Brethren Seek to Speak with Him and the Reply. ( = 마12:46-50; Lu 8:19-21).
See on 마12:46-50.
【막3:31 MHCC】It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ's bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
※ 일러두기
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.