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주석[JFB] — 마가복음 14장 · 겟세마네 기도

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1절 카드 ↗

1. After two days was the feast of the passover, and of unleavened bread —The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast. and the chief priests and the scribes sought how they might take him by craft, and put him to death —From Matthew's fuller account ( :- ) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" ( Matthew 26:1 ) —referring to the contents of Matthew 24:1-25 , which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses—"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over " the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt ( Exodus 12:12 ; Exodus 12:13 ) —bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten ( Exodus 12:13- : ). See on Exodus 12:13- : . We are further told by Matthew ( Exodus 12:13- : ) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him." return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-1

Source

"이틀이 지나면 유월절과 무교절이라"—이 말의 뜻은, 언급될 사건이 있은 지 이틀 후 유월절이 올 것이라는 것이다; 다시 말해, 다음에 기술되는 것은 그 절기 이틀 전에 일어난 것이다. "대제사장들과 서기관들이 예수를 흉계로 잡아 죽일 방도를 구하더라"—마태복음(마태복음 26:1-2)의 더 완전한 기사에서, 주님이 이것을 열두 제자에게 미리 말씀하셨음을 알 수 있다: "'너희가 아는 바와 같이 이틀이 지나면 유월절이라 인자가 십자가에 못 박히기 위하여 팔리리라.'" 그분의 최후 고난의 첫 단계와 마지막 단계가 이 간략한 발표에 함께 담겨 있다. 유월절은 세 개의 위대한 연례 절기의 첫째이자 가장 중요한 것으로, 이스라엘 백성이 이집트에서 구원받은 것을 기념하는 절기다. 유월절 어린양의 피가 이스라엘 집들에 뿌려졌을 때, 장자를 치러 온 멸망의 천사가 그 피를 보고 "넘어갔다" — 위대한 제사와 그로 인한 구속의 밝은 예표였다. 따라서 "기묘한 지략으로 명철하신" 하나님의 "작정하신 뜻"에 따라, 정확히 유월절 기간에 "우리의 유월절 양 곧 그리스도께서 희생되셨다"(고린도전서 5:7). 유월절 다음 날부터 "무교절"이 시작되어, 이레 동안 누룩 없는 빵만 먹어야 했다(출애굽기 12:15). 또한 마태복음(마태복음 26:3)은 그 회의가 가야바 대제사장의 관저에서 대제사장들, 서기관들, 백성의 장로들 사이에서 열렸다고 전한다.

원주석

2절 카드 ↗

2. But they said, Not on the feast day —rather, not during the feast; not until the seven days of unleavened bread should be over. lest there be an uproar of the people —In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See JOSEPHUS [ Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as BENGEL remarks, did the divine counsel take effect. The Supper and the Anointing at Bethany Six Days before the Passover ( :- ). The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-2

Source

"'절기에는 하지 말자. 민란이 날까 하노라'"—오히려, 절기 기간 동안은 안 된다; 무교절 칠 일이 끝날 때까지는 안 된다. 유다 민족 남성 중 일정 연령에 달한 자들을 포함하는 엄청난 외지인의 유입으로, 예루살렘 성벽 안에는 이 절기 때 약 2백만 명이 있었다; 그리고 격앙된 상태에서, 예수를 선지자로 여기던 "백성들" 사이에서 소동과 유혈 사태의 위험이 극도로 컸다(요세푸스, 『유대 고대사』 20.5.3 참조). 이 종교지도자들이 주님을 잡기 위해 어떤 계획을 세웠는지 분명하지 않다. 그러나 유다의 제안이 즉각적으로 열렬히 받아들여진 것으로 보아, 그들은 그때까지 충분히 조용하면서도 효과적인 계획을 찾지 못하고 있었음이 분명하다. 결국 절기 때 이루어지게 되었으니; 유다의 예상치 못한 제안이 그들의 두려움을 해소시켜 주었다. 벵겔이 지적하듯, 이렇게 하나님의 경륜이 이루어졌다.

원주석

3절 카드 ↗

3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman —It was "Mary," as we learn from :- . having an alabaster box of ointment of spikenard —pure nard, a celebrated aromatic—(See Song of Solomon 1:12 ). very precious —"very costly" ( John 12:3 ). and she brake the box, and poured it on his head —"and anointed," adds John ( John 12:3- : ), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate—a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"예수께서 베다니 나병환자 시몬의 집에 계실 때에 한 여자가 와서"—요한복음(요한복음 12:3)에서 알 수 있듯이 "마리아"였다. "매우 값진 향유 곧 순전한 나드 한 옥합을 가지고 와서 그 옥합을 깨뜨리고 예수의 머리에 부었다"—요한복음(요한복음 12:3)은 덧붙인다: "예수의 발에 붓고 자기 머리털로 그의 발을 닦으니 향유 냄새가 집에 가득하더라." 그 유일한 용도는 상쾌하게 하고 기분을 좋게 하는 것—많은 손님이 있는 잔치에서 뜨거운 공기 속에 동양에서 고마운 경의의 표시. 이런 형태로 마리아의 그리스도에 대한 사랑이, 자신에게 큰 희생을 치르며, 쏟아져 나왔다.

원주석

4절 카드 ↗

4. And there were some that had indignation within themselves and said —Matthew says ( :- ), "But when His disciples saw it, they had indignation, saying," c. The spokesman, however, was none of the true-hearted Eleven—as we learn from John ( :- ): "Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first in his breast, and issued from his base lips and some of the rest, ignorant of his true character and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste. Why was this waste of the ointment made? return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-4

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"어떤 사람들이 분히 여겨 서로 말하되 어찌하여 이 향유를 이같이 허비하느냐?"—마태복음(마태복음 26:8)은 "제자들이 보고 분히 여겨 이르되"라 한다. 그러나 진심 어린 열하나 중의 발언자는 아니었다—요한복음(요한복음 12:4)에서 알 수 있듯이: "제자 중 하나로서 예수를 팔 가룟 유다가 말하되." 의심할 나위 없이 그 생각은 그의 가슴에서 먼저 솟아나 그의 비열한 입에서 나왔다; 그리고 나머지 중 일부도, 그의 진정한 성격과 감정을 모르고, 그의 그럴듯한 말에 휩쓸려, 잠시 명백한 낭비에 다소 속이 상했을지도 모른다.

원주석

5절 카드 ↗

5. For it might have been sold for more than three hundred pence —between nine and ten pounds sterling. and have been given to the poor. And they murmured against her —"This he said," remarks John ( John 12:6 ), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"—the scrip or treasure chest—"and bare what was put therein"—not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company—for ever! return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-5

Source

"이 향유를 삼백 데나리온 이상에 팔아 가난한 자들에게 줄 수 있었겠도다 하며 그 여자를 책망하는지라"—요한복음(요한복음 12:6)은 지적하는데, 그 지적은 매우 중요하다: "이렇게 말함은 가난한 자들을 생각함이 아니요 그는 도둑이라 돈궤를 맡고 거기 넣는 것을 훔쳐 감이더라." 그것은 사실이었다; 그러나 그 표현은 단지 그가 돈궤와 그 내용을 맡고 있었다는 뜻, 즉 예수와 열두 제자의 재무를 담당했다는 뜻이다. 얼마나 주목할 만한 배치인가—탐욕스럽고 정직하지 못한 사람이 열두 제자에 들어갔을 뿐 아니라 그들의 적은 재산의 관리까지 맡겨진 것! 이로써 이루어지는 목적들은 충분히 명백하다; 그러나 더욱 주목할 만한 것은, 그의 진정한 성격에 관한 가장 먼 암시도 열한 제자에게 결코 주어지지 않았으며, 예수의 가장 친밀함 속에 있던 제자들조차도 그가 그들과 자발적으로 영원히 작별하기 불과 몇 분 전까지 그를 의심하지 않았다는 것이다!

원주석

6절 카드 ↗

6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me —It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-6

Source

"예수께서 이르시되 가만 두라. 너희가 어찌하여 그를 괴롭게 하느냐? 그가 내게 좋은 일을 하였느니라"—그 자체로 선한 것이었고 그러므로 그리스도께 받아들여질 만했다; 매우 적절한 것이었고 그래서 더욱 받아들여졌다; "그 할 수 있는 대로"였고 그래서 가장 받아들여졌다.

원주석

7절 카드 ↗

7. For ye have the poor with you always —referring to Deuteronomy 15:11 . and whensoever ye will ye may do them good: but me ye have not always —a gentle hint of His approaching departure, by One who knew the worth of His own presence. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-7

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"'가난한 자들은 항상 너희와 함께 있으니'"—신명기 15:11을 언급하며. "'아무 때나 원하는 대로 도울 수 있거니와 나는 너희와 항상 함께 있지 아니하리라'"—자신의 임박한 이별에 대한 자신의 임재의 가치를 아시는 분의 부드러운 암시.

원주석

8절 카드 ↗

8. She hath done what she could —a noble testimony, embodying a principle of immense importance. she is come aforehand to anoint my body to the burying —or, as in John ( :- ), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even after the spices were brought for the purpose ( Mark 16:1 ), He lovingly regards it as done now. "In the act of love done to Him," says OLSHAUSEN beautifully, "she has erected to herself an eternal monument, as lasting as the Gospel, the eternal Word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment." "Who but Himself," asks STIER, "had the power to ensure to any work of man, even if resounding in His own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this, 'Verily I say unto you.'" return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-8

Source

"'그는 자기가 할 수 있는 일을 하였느니라'"—엄청난 중요성의 원칙을 담은 고귀한 증언. "'그는 내 몸에 향유를 부어 내 장례를 미리 준비하였느니라'"—요한복음(요한복음 12:7)에서처럼, "그것을 내 장례일을 위하여 간직하게 하라." 사랑하는 마리아가 그분의 장례를 생각했던 것도 아니고, 죽은 주님을 기름 부으려고 나드 일부를 남겨 두었던 것도 아니다. 그러나 그 시간이 너무나 가까이 왔고, 그녀가 나중에 그 특권마저 누리지 못하게 될 것이기에(마가복음 16:1), 그분은 이것을 지금 행해진 것으로 사랑스럽게 여기신다. 올쉬하우젠은 아름답게 말한다: "그에게 행해진 사랑의 행위에서, 그녀는 자신에게 영원한 기념비를 세웠는데, 복음—하나님의 영원한 말씀—만큼 오래가는 것이다." 슈티어는 묻는다: "역사의 흐름 속에서 인간의 어떤 작품에라도, 설령 자기 시대에 온 땅에 울려 퍼졌다 해도, 지워지지 않는 기억을 보장할 수 있는 권능을 그분 외에 누가 가졌겠는가?"

원주석

10절 카드 ↗

10. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them —that is, to make his proposals, and to bargain with them, as appears from Matthew's fuller statement ( Matthew 26:14 ; Matthew 26:15 ) which says, he "went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver." The thirty pieces of silver were thirty shekels, the fine paid for man- or maid-servant accidentally killed ( Matthew 26:15- : ), and equal to between four and five pounds sterling—"a goodly price that I was prized at of them!" ( Matthew 26:15- : ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-10

Source

"열두 제자 중의 하나인 가룟 유다가 예수를 넘겨 줄 방도를 구하러 대제사장들에게 가서"—즉 그의 제안을 하고 흥정하러. 마태복음(마태복음 26:14-15)의 더 완전한 기사에서 나타나듯이: "이르되 내가 예수를 너희에게 넘겨 주리니 얼마나 주려느냐 하니 그들이 은 삼십을 달아 주거늘." 은 삼십은 삼십 세겔—실수로 죽게 된 남자 종이나 여자 종에 대한 배상금(출애굽기 21:32)과 같은—으로 4~5 파운드 스털링에 해당한다—"그들이 나를 헤아린 바 그 존귀한 가격이여!"(스가랴 11:13).

원주석

11절 카드 ↗

11. And when they heard it, they were glad, and promised to give him money —Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it. And he sought how he might conveniently betray him —or, as more fully given in Luke ( :- ), "And he promised, and sought opportunity to betray Him unto them in the absence of the multitude." That he should avoid an "uproar" or "riot" among the people, which probably was made an essential condition by the Jewish authorities, was thus assented to by the traitor; into whom, says Luke ( Luke 22:3 ), "Satan entered," to put him upon this hellish deed. Luke 22:3- : . PREPARATION FOR, AND LAST CELEBRATION OF, THE PASSOVER—ANNOUNCEMENT OF THE TRAITOR—INSTITUTION OF THE SUPPER. ( = Matthew 26:17-30 ; Luke 22:7-23 ; Luke 22:39 ; John 13:21-30 ). See on John 13:21-43.13.30- : ; John 13:21-43.13.30- : ; and see on John 13:21-43.13.30- : ; John 13:21-43.13.30- : ; John 13:21-43.13.30- : . John 13:21-43.13.30- : . THE DESERTION OF JESUS BY HIS DISCIPLES AND THE FALL OF PETER, FORETOLD. ( = Matthew 26:31-35 ; Luke 22:31-38 ; John 13:36-38 ). See on John 13:36-43.13.38- : . John 13:36-43.13.38- : . THE AGONY IN THE GARDEN. ( = Matthew 26:36-46 ; Luke 22:39-46 ). See on Luke 22:39-42.22.46- : . Luke 22:39-42.22.46- : . BETRAYAL AND APPREHENSION OF JESUS—FLIGHT OF HIS DISCIPLES. ( = Matthew 26:47-56 ; Luke 22:47-53 ; John 18:1-12 ). See on John 18:1-43.18.12- : . John 18:1-43.18.12- : . JESUS ARRAIGNED BEFORE THE SANHEDRIM, CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED—THE FALL OF PETER. ( = Matthew 26:57-75 ; Luke 22:54-71 ; John 18:13-18 ; John 18:24-27 ). Had we only the first three Gospels, we should have concluded that our Lord was led immediately to Caiaphas, and had before the Council. But as the Sanhedrim could hardly have been brought together at the dead hour of night—by which time our Lord was in the hands of the officers sent to take Him—and as it was only "as soon as it was day" that the Council met ( Luke 22:66 ), we should have had some difficulty in knowing what was done with Him during those intervening hours. In the Fourth Gospel, however, all this is cleared up, and a very important addition to our information is made ( John 18:13 ; John 18:14 ; John 18:19-24 ). Let us endeavor to trace the events in the true order of succession, and in the detail supplied by a comparison of all the four streams of text. Jesus Is Brought Privately before Annas, the Father-in-Law of Caiaphas ( John 18:13 ; John 18:14 ). John 18:14- : : And they led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year —This successful Annas, as ELLICOTT remarks, was appointed high priest by Quirinus, , and after holding the office for several years, was deposed by Valerius Gratius, Pilate's predecessor in the procuratorship of Judea [JOSEPHUS, Antiquities, 18.2.1, c.]. He appears, however, to have possessed vast influence, having obtained the high priesthood, not only for his son Eleazar, and his son-in-law Caiaphas, but subsequently for four other sons, under the last of whom James, the brother of our Lord, was put to death [ Antiquities, 20.9.1]. It is thus highly probable that, besides having the title of "high priest" merely as one who had filled the office, he to a great degree retained the powers he had formerly exercised, and came to be regarded practically as a kind of rightful high priest. John 18:14- : : Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. See on John 18:14- : . What passed between Annas and our Lord during this interval the beloved disciple reserves till he has related the beginning of Peter's fall. To this, then, as recorded by our own Evangelist, let us meanwhile listen. Peter Obtains Access within the Quadrangle of the High Priest's Residence, and Warms Himself at the Fire ( Mark 14:53 Mark 14:54 ). return to ' Top of Page ' <a name="verse-53" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-11

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"그들이 듣고 기뻐하여 돈을 주기로 약속하니라"—마태복음만이 정확한 금액을 기록하는데, 이는 후에 언급하게 될 주목할 만하고 복잡한 예언이 그것으로 성취되었기 때문이다. "유다가 예수를 어떻게 하면 편리하게 넘겨 줄까 하고 방도를 구하더라"—또는 누가복음(누가복음 22:6)에서 더 완전하게 주어지듯이, "유다가 허락하고 무리가 없을 때에 예수를 넘겨 줄 기회를 찾더라." 그리하여 "소동"이나 "폭동"을 피해야 한다는 것이 유대 당국에 의해 필수 조건이 되었을 것이고, 배신자가 이에 동의하였다. 누가복음(누가복음 22:3)은 "사탄이 유다 속에 들어갔다"고 말한다.

원주석

53절 카드 ↗

53. And they led Jesus away to the high priest: and with him were assembled —or rather, "there gathered together unto him." all the chief priests and the elders and the scribes —it was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is that the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four in the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of the morning, should the Prisoner be successfully secured. If this be correct, it is fairly certain that only the last of Peter's three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; in which case He would merely have to be taken perhaps across the court, from one chamber to another. return to ' Top of Page ' <a name="verse-54" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-53

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"저희가 예수를 끌고 대제사장에게로 가니 대제사장들과 장로들과 서기관들이 다 모이더라"—오히려 "모두 그에게로 모여들었다." 그것은 산헤드린의 완전하고 공식적인 회의였다. 이제 처음 세 복음서 기자들이 베드로의 모든 부인을 이 이후에 배치하는 것으로 보아, 주님이 산헤드린 앞에 서 계시는 동안 그것들이 일어났다고 자연스럽게 결론을 내릴 것이다. 그러나 자정 즈음—그 시간까지 주님은 그분을 잡으러 보낸 관리들의 손에 있었다—에는 산헤드린이 소집되기 거의 어려웠을 것이고, "날이 새매"에야 공회가 모였으므로(누가복음 22:66), 중간 시간 동안 그분이 어떻게 되셨는지 알기 어려웠을 것이다. 그러나 네 번째 복음서에서 이 모든 것이 밝혀지고, 우리의 정보에 매우 중요한 추가가 이루어진다(요한복음 18:13-14, 19-24). 주님은 먼저 안나스에게로 보내졌는데, 그는 가야바의 장인이었다. 이 성공한 안나스는 구이리우스에 의해 대제사장으로 임명되었고, 발레리우스 그라투스—빌라도의 전임자—에 의해 해임되었다(요세푸스, 『유대 고대사』 18.2.1). 그러나 그는 여전히 막대한 영향력을 유지했다. 예수와 안나스 사이에 오간 일에 대해 사랑 받는 제자는, 베드로의 실패의 시작을 기술한 후까지 기다렸다가 말한다.

원주석

54절 카드 ↗

54. And Peter followed him afar off, even into —or "from afar, even to the interior of." the palace of the high priest —"An oriental house," says ROBINSON, "is usually built around a quadrangular interior court; into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The interior court, often paved or flagged, and open to the sky, is the hall, which our translators have rendered 'palace,' where the attendants made a fire; and the passage beneath the front of the house, from the street to this court, is the porch. The place where Jesus stood before the high priest may have been an open room, or place of audience on the ground floor, in the rear or on one side of the court; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter ( :- )." and he sat with the servants, and warmed himself at the fire —The graphic details, here omitted, are supplied in the other Gospels. :- : And the servants and officers stood there —that is, in the hall, within the quadrangle, open to the sky. who had made a fire of coals —or charcoal (in a brazier probably). for it was cold —John alone of all the Evangelists mentions the material, and the coldness of the night, as WEBSTER and WILKINSON remark. The elevated situation of Jerusalem, observes THOLUCK, renders it so cold about Easter as to make a watch fire at night indispensable. And Peter stood with them and warmed himself —"He went in," says Matthew ( :- ), "and sat with the servants to see the end. " These two minute statements throw an interesting light on each other. His wishing to "see the end," or issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic he may pick up something which he would like to hear. Poor Peter! But now, let us leave him warming himself at the fire, and listening to the hum of talk about this strange case by which the subordinate officials, passing to and fro and crowding around the fire in this open court, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord. Jesus Is Interrogated by Annas—His Dignified Reply—Is Treated with Indignity by One of the Officials—His Meek Rebuke ( John 18:19-23 ). We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, overnight, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during this non-official interview. John 18:19-43.18.23- : : The high priest —Annas. then asked Jesus of His disciples and of His doctrine —probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. John 18:19-43.18.23- : . Jesus answered him, I spake openly to the world —compare John 18:19-43.18.23- : . He speaks of His public teaching as now a past thing—as now all over. I ever taught in the synagogue and in the temple, whither the Jews always resort —courting publicity, though with sublime noiselessness. and in secret have I said nothing —rather, "spake I nothing"; that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Isaiah 45:19 ; Isaiah 48:16 ). Isaiah 48:16- : : Why askest thou Me? ask them which heard Me what I have said to them —rather, "what I said unto them." behold, they know what I said —From this mode of replying, it is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. Isaiah 48:16- : : And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so? —(see Isaiah 48:16- : ). It would seem from Isaiah 48:16- : that this summary and undignified way of punishment what was deemed insolence in the accused had the sanction even of the high priests themselves. Isaiah 48:16- : : Jesus answered him, If I have spoken evil —rather, "If I spoke evil," in reply to the high priest. bear witness of the evil; but if well, why smitest thou Me? —He does not say "if not evil," as if His reply had been merely unobjectionable; but "if well, " which seems to challenge something altogether fitting in the remonstrance. He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mount—that when smitten on the one cheek we are to turn to the smiter the other also ( Isaiah 48:16- : ) —is not to be taken to the letter. Annas Sends Jesus to Caiaphas ( Isaiah 48:16- : ). Isaiah 48:16- : . Now Annas had sent Him bound unto Caiaphas the high priest —On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings —a preliminary and informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas; and then John 18:24 is to be read as a parenthesis, merely supplementing what was said in John 18:24- : . This is the view of CALVIN, BEZA, GROTIUS, BENGEL, DE WETTE,

Pericope (part_of)

절 (explains)

bible-text/mrk-14-54

Source

"베드로가 예수를 멀리서 따라 대제사장의 집 뜰 안까지 들어가서 아랫사람들과 함께 앉아 불을 쬐더라"—이 "아래에"라는 작은 단어—우리 복음서 기자의 생생한 표현들 중 하나—는 그 장면의 이른바 지형을 바르게 이해하는 데 가장 중요하다. 마태복음(마태복음 26:58)의 말씀 "뜰 안에 앉아서"와 연결해서 봐야 한다. 동양의 집은 보통 사각형 안뜰을 둘러싸고 지어진다; 안뜰 중앙에는 불이 타오르고 있었고, 그 주변에는 하인들과 입장이 허락된 다른 사람들이 몰려들어 북적거렸을 것이다. 이 뜰의 상단에는 심문이 진행된 기억할 만한 방이 있었을 것이다—뜰 쪽으로 열려 있고 불에서 멀지 않았지만(요한복음 18:24에서 알 수 있듯이), 더 높은 곳에 위치해 있었다; 왜냐하면(우리 절에서 말하듯이) 베드로가 있는 뜰은 "아래에" 있었기 때문이다. 공회 방으로의 올라감은 아마 짧은 계단을 통해서였을 것이다. 독자가 이 설명을 마음에 두면, 다음에 이어지는 매우 흥미로운 세부 사항들을 더 잘 이해할 수 있을 것이다.

원주석

55절 카드 ↗

55. And the chief priests and all the council sought for witness against Jesus to put him to death —Matthew ( Matthew 26:59 ) says they "sought false witness." They knew they could find nothing valid; but having their Prisoner to bring before Pilate, they behooved to make a case. and found none —none that would suit their purpose, or make a decent ground of charge before Pilate. return to ' Top of Page ' <a name="verse-56" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-55

Source

"대제사장들과 온 공회가 예수를 죽이려고 그를 칠 증거를 찾되"—마태복음(마태복음 26:59)은 더 정확하다: "거짓 증거를 찾더라." 유효한 것을 찾을 수 없다는 것을 알면서도; 그러나 빌라도 앞에 죄수를 데려가야 했으므로, 사건을 만들어야 했다. "얻지 못하니"—그들의 목적에 맞거나 빌라도 앞에서 적절한 고소의 근거가 될 만한 것을 얻지 못하였다.

원주석

56절 카드 ↗

56. For many bare false witness against him —From their debasing themselves to " seek " them, we are led to infer that they were bribed to bear false witness; though there are never wanting sycophants enough, ready to sell themselves for naught, if they may but get a smile from those above them: see a similar scene in :- . How is one reminded here of that complaint, "False witnesses did rise up: they laid to my charge things that I knew not" ( Psalms 31:11 )! but their witness agreed not together —If even two of them had been agreed, it would have been greedily enough laid hold of, as all that the law insisted upon even in capital cases ( Psalms 31:11- : ). But even in this they failed. One cannot but admire the providence which secured this result; since, on the one hand, it seems astonishing that those unscrupulous prosecutors and their ready tools should so bungle a business in which they felt their whole interests bound up; and, on the other hand, if they had succeeded in making even a plausible case, the effect on the progress of the Gospel might for a time have been injurious. But at the very time when His enemies were saying, "God hath forsaken Him; persecute and take Him; for there is none to deliver Him" ( Psalms 31:11- : ), He whose Witness He was and whose work He was doing was keeping Him as the apple of His eye, and while He was making the wrath of man to praise Him, was restraining the remainder of that wrath ( Psalms 76:10 ). return to ' Top of Page ' <a name="verse-57" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-56

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"많은 사람이 거짓 증언으로 그를 치더라"—그들이 직접 "찾았다"는 것에서 거짓 증인들이 매수되었음을 추론할 수 있다. "그러나 그 증언이 서로 맞지 아니한지라"—그들 중 심지어 두 명이라도 일치했다면, 사형 사건에서도 율법이 요구하는 것으로서 탐욕스럽게 충분히 붙들어졌을 것이다(신명기 19:15). 그러나 이것조차 실패하였다. 이 결과를 확보한 섭리를 경탄하지 않을 수 없다; 이 거리낌 없는 검사들과 그들의 준비된 도구들이 자신들의 모든 이해관계가 달려 있다고 느낀 일을 이처럼 형편없이 망쳐 버렸다는 것이 놀라운 반면, 만약 그들이 그럴듯한 사건이라도 만드는 데 성공했다면, 일시적으로나마 복음의 진전에 해롭게 작용했을 것이기 때문이다. 그러나 그분의 적들이 "하나님이 그를 버리셨다; 추격하여 잡아라, 건져 줄 자가 없다"고 말하던 바로 그때(시편 71:11), 그분이 증인이 되시는 분과 그분이 행하시는 일을 하시는 분이 그분을 눈동자처럼 지키시고 있었다.

원주석

57절 카드 ↗

57. And there arose certain, and bare false witness against him —Matthew ( :- ) is more precise here: " At the last came two false witnesses." As no two had before agreed in anything, they felt it necessary to secure a duplicate testimony to something, but they were long of succeeding. And what was it, when at length it was brought forward? saying —as follows: return to ' Top of Page ' <a name="verse-58" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-57

Source

"어떤 사람들이 일어서서 거짓 증언으로 말하되"—마태복음(마태복음 26:60)은 더 정확하다: "나중에 거짓 증인 두 사람이 왔으니." 이전에는 어떤 둘도 어떤 것에 동의하지 않았으므로, 그들은 무언가에 대한 두 증언을 확보하는 것이 필요하다고 느꼈다. 그러나 이것을 오래도록 이루지 못하였다. 마침내 나온 것은 무엇인가?

원주석

58절 카드 ↗

58. We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands —On this charge, observe, first, that eager as His enemies were to find criminal matter against our Lord, they had to go back to the outset of His ministry, His first visit to Jerusalem, more than three years before this. In all that He said and did after that, though ever increasing in boldness, they could find nothing. Next, that even then, they fix only on one speech, of two or three words, which they dared to adduce against Him. Further, they most manifestly pervert the speech of our Lord. We say not this because in Mark's form of it, it differs from the report of the words given by the Fourth Evangelist ( :- ) —the only one of the Evangelists who reports it all, or mentions even any visit paid by our Lord to Jerusalem before His last—but because the one report bears truth, and the other falsehood, on its face. When our Lord said on that occasion, "Destroy this temple, and in three days I will raise it up," they might, for a moment, have understood Him to refer to the temple out of whose courts He had swept the buyers and sellers. But after they had expressed their astonishment at His words, in that sense of them, and reasoned upon the time it had taken to rear the temple as it then stood, since no answer to this appears to have been given by our Lord, it is hardly conceivable that they should continue in the persuasion that this was really His meaning. But finally, even if the more ignorant among them had done so, it is next to certain that the ecclesiastics, who were the prosecutors in this case, did not believe that this was His meaning. For in less than three days after this they went to Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again " ( :- ). Now what utterance of Christ known to His enemies, could this refer to, if not to this very saying about destroying and rearing up the temple? And if so, it puts it beyond a doubt that by this time, at least, they were perfectly aware that our Lord's words referred to His death by their hands and His resurrection by His own. But this is confirmed by :- . return to ' Top of Page ' <a name="verse-59" class="com-number"

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bible-text/mrk-14-58

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"'이 사람의 말이 내가 손으로 지은 이 성전을 헐고 손으로 짓지 아니한 다른 성전을 사흘에 지으리라 하더라'"—이 고소에 대해 먼저 주목할 것은, 그분의 적들이 그분에 대한 범죄적 물질을 찾는 데 얼마나 열심이었음에도, 그들이 그분의 사역의 시작—예루살렘에 처음 방문하신 3년 이상 전—으로 되돌아가야 했다는 것이다. 그 이후 그분이 말씀하고 행하신 모든 것에서, 점점 담대함이 더해졌음에도, 그들은 아무것도 찾을 수 없었다. 또한, 그때조차도 두세 마디로 된 단 하나의 발언만 그들이 감히 그분에 대해 들이댈 수 있었다. 더 나아가, 그들은 우리 주님의 말씀을 가장 명백히 왜곡하였다. 우리 주님이 그 때 "이 성전을 헐라 내가 사흘 동안에 일으키리라"고 말씀하셨을 때, 그들은 잠시 그분이 그들이 장사하는 자들을 쫓아내신 성전 뜰을 말씀하신다고 생각했을 수 있다. 그러나 그들이 그 말씀에 경이로움을 나타내고 오랜 세월에 걸쳐 세워진 성전에 관해 추론한 후, 어떤 대답도 주어지지 않은 것으로 보아, 이것이 그분의 의미라는 설득이 그들에게 계속되었다는 것은 거의 생각할 수 없다. 그러나 마지막으로, 이 사건의 검사들인 종교지도자들이 이것이 그분의 의미라고 믿지 않았다는 것은 거의 확실하다. 이틀도 채 안 되어 그들은 빌라도에게 가서 "그 유혹하던 자가 살아서 사흘 후에 다시 살아나겠다 하였습니다"라고 말했으니(마태복음 27:63); 이것은 그들의 적들에게 알려진 그리스도의 발언 중 무엇을 가리킬 수 있겠는가, 바로 이 성전을 허물고 세우는 것에 관한 말씀 외에? 그리고 그렇다면, 그 때 즈음에는 그들이 우리 주님의 말씀이 그들의 손에 의한 그분의 죽음과 그분 자신의 부활을 언급한다는 것을 완전히 알고 있었음이 의심할 여지 없이 확인된다.

원주석

59절 카드 ↗

59. But neither so did their witness agree together —that is, not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very terms alleged to have been used. For every one must see that a very slight turn, either way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a criminal charge —would either give them a colorable pretext for the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast. return to ' Top of Page ' <a name="verse-60" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-59

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"그러나 이 일에 있어서도 그들의 증언이 서로 맞지 아니하더라"—즉 몇 마디에 불과한 이토록 짧은 발언에 관해서조차, 두 증인의 보고 방식에서 빌라도 앞에 제대로 된 사건을 만들 만한 일치가 없었다. 이런 고소에서는 모든 것이 사용된 바로 그 표현에 달려 있었다. 아주 약간의 변형이 그것을 기소할 만한 자료처럼 보이게 하거나 우스운 형사 고발의 근거로 만들었을 것이기 때문이다.

원주석

60절 카드 ↗

60. Answerest thou nothing? what is it which these witness against thee? —Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from His own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But in this, too, they failed. return to ' Top of Page ' <a name="verse-61" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-60

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"대제사장이 가운데 일어서서 예수에게 물어 이르되 아무것도 대답하지 아니하느냐? 이 사람들이 너를 치는 증거가 어떠하냐?"—분명히 그들은 사건이 실패했다고 느꼈고, 이 교활한 질문으로 대제사장은 거짓되고 모순된 증인들로부터 헛되이 얻으려 했던 것을 그분 자신의 입에서 얻기를 바랐다. 그러나 이것에서도 그들은 실패하였다.

원주석

61절 카드 ↗

61. But he held his peace, and answered nothing —This must have nonplussed them. But they were not to be easily baulked of their object. Again the high priest —arose ( Matthew 26:62 ), matters having now come to a crisis. asked him, and said unto him, Art thou the Christ, the Son of the Blessed? —Why our Lord should have answered this question, when He was silent as to the former, we might not have quite seen, but for Matthew, who says ( Matthew 26:62- : ) that the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God." Such an adjuration was understood to render an answer legally necessary ( Matthew 26:62- : ). (Also see on Matthew 26:62- : .) return to ' Top of Page ' <a name="verse-62" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-61

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"예수께서 아무 말씀도 아니하시고 아무 대답도 아니하시니라"—이것이 그들을 당혹하게 했다. 그러나 그들은 쉽게 목적을 포기하지 않았다. "대제사장이 다시 예수에게 물어 이르되 네가 찬송 받을 이의 아들 그리스도이냐?"—주님이 이 질문에는 대답하시고 앞의 질문에는 침묵하신 이유를 우리는 마태복음(마태복음 26:63)에서 충분히 알 수 있다: 대제사장이 그분께 엄숙한 맹세를 요구하며 "내가 너로 살아계신 하나님께 맹세하게 하노니 네가 하나님의 아들 그리스도인지 우리에게 말하라"고 하였다. 그런 요구는 법적으로 대답을 필요로 하는 것으로 이해되었다.

원주석

62절 카드 ↗

62. And Jesus said, I am —or, as in Matthew ( Matthew 26:64 ), "Thou hast said [it]." In Luke, however ( Matthew 26:64- : ), the answer, "Ye say that I am," should be rendered—as DE WETTE, MEYER, ELLICOTT, and the best critics agree that the preposition requires—"Ye say [it], for I am [so]." Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone ( Luke 22:67 ; Luke 22:68 ): "Art Thou the Christ [they asked]? tell us. And He said unto them, If I tell you, ye will not believe: and if I also ask [interrogate] "you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which overhung Him as He stood before the Council. (Also see on Luke 22:68- : .) and —in that character. ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven —In Matthew ( Matthew 26:64 ) a slightly different but interesting turn is given to it by one word: "Thou hast said [it]: nevertheless"—We prefer this sense of the word to "besides," which some recent critics decide for—"I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not "at some future time" (as to-day "hereafter" commonly does), but what the English word originally signified, "after here," "after now," or "from this time." Accordingly, in Luke 22:69 , the words used mean "from now." So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, "From this time," convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, " Now is the Son of man glorified" ( Luke 22:69- : ). At this moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says in 1 Timothy 6:13 . Our translators render the words there, "Who before Pontius Pilate witnessed"; referring it to the admission of His being a King, in the presence of Cæsar's own chief representative. But it should be rendered, as LUTHER renders it, and as the best interpreters now understand it, "Who under Pontius Pilate witnessed," c. In this view of it, the apostle is referring not to what our Lord confessed before Pilate—which, though noble, was not of such primary importance—but to that sublime confession which, under Pilate's administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God's chosen nation, that He was THE MESSIAH, and THE SON OF THE BLESSED ONE in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity. return to ' Top of Page ' <a name="verse-63" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-62

Source

"예수께서 이르시되 내가 그니라"—또는 마태복음(마태복음 26:64)에서처럼, "네가 말하였느니라." 누가복음(누가복음 22:67-68)에서는 직접적인 대답을 하기 전에 몇 마디가 있었다: "만일 내가 너희에게 이르면 너희가 믿지 아니할 것이요, 내가 물어 보아도 너희가 대답하지 아니할 것이니라." 이것은 그분의 사건에 대한 선입견과 불공정한 절차 방식에 대한 차분한 항의이자 위엄 있는 이의 제기로, 직접적인 대답을 하기 전에 발언된 것 같다. 그러나 이제 나머지 대답을 들어 보자—공회 앞에 서신 그분을 뒤덮었던 어두운 구름 뒤에서 예수의 의식적 위엄이 뚫고 나오는. "'너희가 인자가 권능자의 우편에 앉은 것과 하늘 구름을 타고 오는 것을 보리라'"—마태복음(마태복음 26:64)에서는 약간 다르게 표현되어 있다: "'그러나 내가 너희에게 이르노니 이 후에 인자가 권능의 우편에 앉아 있는 것과 하늘 구름을 타고 오는 것을 너희가 보리라.'" "이제부터"는 "언젠가 미래에"가 아니라 "이제 이후로," "이제부터"를 의미한다. 따라서 누가복음(누가복음 22:69)에서는 "지금 이후"라는 말이 사용된다. 우리의 주님은 "이제부터"라는 표현을 사용하심으로써, 배신자가 저녁 식사 자리를 떠날 때 이미 표현하셨던 중요한 생각—"지금 인자가 영광을 받았도다"(요한복음 13:31)—을 전달하고자 하셨을 것이다. 이 순간, 이 발언으로, 그분은 엄밀하고 적절하게 "선한 증언을 증언하셨다"(디모데전서 6:13). 사도는 그것을 이렇게 표현한다: "빌라도 앞에서 선한 증언을 하셨다"—그러나 그것은 "빌라도 치하에서 증언하셨다"로 번역해야 한다. 이 견해에서, 사도는 주님이 빌라도 앞에서 고백하신 것—비록 고귀하지만 그렇게 일차적인 중요성을 갖지 않는—이 아니라, 빌라도 행정 하에서, 그분이 하나님의 선택된 민족의 유일한 적절한 법정 앞에서 증언하신 그 장엄한 고백—그분이 메시아이시고 복된 이의 아들이시라는—을 언급하고 있다.

원주석

63절 카드 ↗

63. Then the high priest rent his clothes —On this expression of horror of blasphemy, see 2 Kings 18:37 . and saith, What need we any further witnesses? (Also see on 2 Kings 18:37- : .) return to ' Top of Page ' <a name="verse-64" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-63

Source

"대제사장이 자기 옷을 찢으며 이르되 우리가 어찌 더 증인을 요구하리요?"—신성모독에 대한 공포의 이 표현에 대해서는 열왕기하 18:37 참조.

원주석

64절 카드 ↗

64. Ye have heard the blasphemy —(See John 10:33 ). In Luke ( John 10:33- : ), "For we ourselves have heard of His own mouth"—an affectation of religious horror. (Also see on John 10:33- : .) what think ye? —"Say what the verdict is to be." they all condemned him to be guilty of death —or of a capital crime, which blasphemy against God was according to the Jewish law ( John 10:33- : ). Yet not absolutely all; for Joseph of Arimathea, "a good man and a just," was one of that Council, and " he was not a consenting party to the counsel and deed of them," for that is the strict sense of the words of Luke 23:50 ; Luke 23:51 . Probably he absented himself, and Nicodemus also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and in that case, the words of our Evangelist are to be taken strictly, that, without one dissentient voice, "all [present] condemned him to be guilty of death." The Blessed One Is Now Shamefully Entreated ( Luke 23:51- : ). Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described. return to ' Top of Page ' <a name="verse-65" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-64

Source

"너희가 신성모독 하는 말을 들었도다 너희는 어떻게 생각하느냐 하니 그들이 다 예수를 사형에 해당한 자로 정죄하고"—유대 법에 따르면 하나님에 대한 신성모독이 사형에 해당하는 죄였다(레위기 24:16). 그러나 절대적으로 모든 사람이 그런 것은 아니었다; 아리마대 요셉은 "선하고 의로운" 사람으로 공회의 한 명이었으나, "그들의 결정과 행동에 동의하지 아니한 자라"(누가복음 23:50-51). 아마도 그와 니고데모는 이 공회 모임에서 자리를 비웠을 것이다—분위기를 너무 잘 알아 자신들의 목소리가 들릴 것을 기대하지 않았기에; 그러므로 우리 복음서 기자의 말씀을 엄밀하게 취하면, 한 목소리의 반대도 없이 "모두[가 참석하여] 그를 사형에 해당하는 자로 정죄하였다."

원주석

65절 카드 ↗

65. And some began to spit on him —or, as in Matthew 26:67 , "to spit in [into] His face." Luke ( Matthew 26:67- : ) says in addition, "And the men that held Jesus mocked him"—or cast their jeers at Him. (Also see on Matthew 26:67- : .) to cover his face —or "to blindfold him" (as in Matthew 26:67- : ). to buffet him —Luke's word, which is rendered "smote Him" ( Matthew 26:67- : ), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here. began to say unto him, Prophesy —In Matthew ( Matthew 26:67- : ) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as " the Christ, " and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging. and the servants did strike him with the palms of their hands —or "struck Him on the face" ( Luke 22:64 ). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" ( Luke 22:64- : ). "And many other things blasphemously spake they against Him" ( Luke 22:65 ). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion. Peter's FIRST DENIAL of His Lord ( Mark 14:66-68 ). return to ' Top of Page ' <a name="verse-66" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-65

Source

"어떤 사람들이 그에게 침 뱉기 시작하며"—또는 마태복음(마태복음 26:67)처럼, "그 얼굴에 침 뱉으며." "그의 얼굴을 가리고"—또는 "눈을 가리고"(마태복음 26:67처럼). "주먹으로 치며 이르되 선지자 노릇을 하라"—마태복음(마태복음 26:68)에서 더 완전하게 주어진다: "그리스도야 우리에게 선지자 노릇을 하라 너를 친 자가 누구냐 하더라." 그분을 "그리스도"라고 비꼬며 찌르면서, 그분 가까이에서 가해진 타격의 보이지 않는 행위자를 이름 밝히도록 요구한 것은 그들에게는 파렴치한 것이고 그분에게는 찌르는 것이 되도록 의도된 것이었다. "하인들이 손바닥으로 예수를 치더라." "내가 나를 치는 자들에게 내 등을 맡기며 나의 수염을 뽑는 자들에게 나의 뺨을 맡기며 모욕과 침 뱉음을 당하여도 내 얼굴을 가리지 아니하였다"(이사야 50:6). 누가복음(누가복음 22:65)은 덧붙인다: "이 외에도 많은 말로 예수를 비방하더라." 이 일반적 진술은 중요한데, 기록된 모욕들이 독하고 다양했음에도, 그것들이 그 어두운 날 밤에 그분이 당하신 것의 작은 일부에 불과하다는 것을 보여 주기 때문이다.

원주석

66절 카드 ↗

66. And as Peter was beneath in the palace —This little word " beneath "—one of our Evangelist's graphic touches—is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word ( :- ): "Now Peter sat without in the palace"—or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held— open to the court, likely, and not far from the fire (as we gather from :- ), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible. there cometh one of the maids of the high priest —"the damsel that kept the door" ( John 18:17 ). The Jews seem to have employed women as porters of their doors ( John 18:17- : ). return to ' Top of Page ' <a name="verse-67" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-66

Source

"베드로가 아랫뜰에 있더니 대제사장의 여종 하나가 와서"—"문 지키는 여종"(요한복음 18:17). 유대인들은 문지기로 여자들을 고용했던 것 같다.

원주석

67절 카드 ↗

67. And when she saw Peter warming himself, she looked upon him —Luke ( :- ) is here more graphic; "But a certain maid beheld him as he sat by the fire"—literally, "by the light, " which, shining full upon him, revealed him to the girl—"and earnestly looked upon him"—or, "fixed her gaze upon him." His demeanor and timidity, which must have attracted notice, as so generally happens, "leading," says OLSHAUSEN, "to the recognition of him." and said, And thou also wast with Jesus of Nazareth —"with Jesus the Nazarene," or, "with Jesus of Galilee" ( :- ). The sense of this is given in John's report of it ( John 18:17 ), "Art not thou also one of this man's disciples?" that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke ( John 18:17- : ) it is given as a remark made by the maid to one of the by-standers—"this man was also with Him." If so expressed in Peter's hearing—drawing upon him the eyes of every one that heard it (as we know it did, John 18:17- : ), and compelling him to answer to it—that would explain the different forms of the report naturally enough. But in such a case this is of no real importance. return to ' Top of Page ' <a name="verse-68" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-67

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"베드로가 불 쬐는 것을 보고 그를 주목하여 이르되 너도 나사렛 예수와 함께 있었도다"—누가복음(누가복음 22:56)이 여기서 더 생생하다: "한 여종이 불빛을 향하여 앉은 그를 보고 주목하여 이르되 이 사람도 그와 함께 있었느니라." 그를 가득 비추는 빛이 그를 그 여종에게 드러내었다. 그의 태도와 소심함—그런 경우에 일반적으로 일어나듯이—이 그에게 이목을 집중시켰고, 올쉬하우젠의 말처럼 "그를 알아보게 이끌었다." 요한복음(요한복음 18:17)은 이것을 이렇게 전한다: "너도 이 사람의 제자 중 하나가 아니냐?" 누가복음(누가복음 22:56)에서는 그 여종이 곁에 서 있던 사람에게 하는 말로 표현된다—"이 사람도 그와 함께 있었느니라." 이것이 베드로에게 들리도록 말해졌다면—그 말을 들은 모든 사람의 눈이 그에게 향하게 하여 그가 대답하도록 강요하였다면—그것이 보고의 다른 형태들을 충분히 자연스럽게 설명할 것이다.

원주석

68절 카드 ↗

68. But he denied —"before all" ( Matthew 26:70 ). saying, I know not, neither understand I what thou sayest —in Luke ( Matthew 26:70- : ), "I know Him not." And he went out into the porch —the vestibule leading to the street—no doubt finding the fire-place too hot for him; possibly also with the hope of escaping—but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves. AND THE COCK CREW —(See on Matthew 26:70- : ). This, then, was the First Denial. Peter's SECOND DENIAL of His Lord ( Mark 14:69 ; Mark 14:70 ). There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated. return to ' Top of Page ' <a name="verse-69" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-68

Source

"그러나 베드로가 부인하여 이르되 나는 네가 무슨 말을 하는지 알지도 못하고 깨닫지도 못하겠노라 하며"—"모든 사람 앞에서"(마태복음 26:70). 누가복음(누가복음 22:57)에서는 "이 사람을 알지 못하노라." "앞문으로 나가더라"—거리로 이어지는 현관으로—불가의 자리가 그에게 너무 뜨거워져서 의심할 나위 없이; 어쩌면 도망치려는 희망을 품고서—그러나 그것은 허락되지 않을 것이었다. "그 때에 닭이 울더라"—이것이 첫 번째 부인이었다.

원주석

69절 카드 ↗

69. And a maid saw him again —or, "a girl." It might be rendered "the girl"; but this would not necessarily mean the same one as before, but might, and probably does, mean just the female who had charge of the door or gate near which Peter now was. Accordingly, in :- , she is expressly called "another [maid]." But in Luke ( Luke 22:58 ) it is a male servant: "And after a little while [from the time of the first denial] another"—that is, as the word signifies, "another male" servant. But there is no real difficulty, as the challenge, probably, after being made by one was reiterated by another. Accordingly, in John ( Luke 22:58- : ), it is, " They said therefore unto him, &c.—as if more than one challenged him at once. and began to say to them that stood by, This is one of them —or, as in Luke 22:58- : —"This [fellow] was also with Jesus the Nazarene." return to ' Top of Page ' <a name="verse-70" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-69

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"여종이 그를 보고 곁에 서 있는 자들에게 다시 이르되 이 사람은 그 당에 속한 자라 하되"—또는 누가복음(누가복음 22:58)에서는 "다른 사람"이 그에게 말한다. 요한복음(요한복음 18:25)에서는 "그들이 말하되"—마치 한 번에 한 명 이상이 그에게 도전하는 것처럼. "이 사람도 그들 중의 하나이더라."

원주석

70절 카드 ↗

70. And a little after —"about the space of one hour after" ( :- ). they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto —"bewrayeth [or 'discovereth'] thee" ( Matthew 26:73 ). In Luke ( Luke 22:59 ) it is, "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he was thus discovered. The Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman [or kinsman to him] whose ear Peter cut off, saith, Did not I see thee in the garden with Him?" ( Luke 22:59- : ). No doubt his relationship to Malchus drew his attention to the man who had smitten him, and this enabled him to identify Peter. "Sad reprisals!" exclaims BENGEL. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all. return to ' Top of Page ' <a name="verse-71" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-70

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"조금 후에 곁에 서 있는 사람들이 다시 베드로에게 이르되 너도 갈릴리 사람이니 참으로 그 당에 속한 자로다"—"네 말소리가 너를 드러내느니라"(마태복음 26:73). 누가복음(누가복음 22:59)에서는 "또 한 사람이 확언하여 이르되 이는 참으로 그와 함께 있었느니라 그도 갈릴리 사람임이로다." 갈릴리 방언은 유대 방언보다 더 시리아적인 성격을 가지고 있었다. 베드로가 침묵을 지켰더라면 이 특징이 눈에 띄지 않았을 것이다; 그러나 아마도 그들의 추적을 따돌릴 요량으로 불가의 이야기에 끼어들면서, 이렇게 발각되었다. 네 번째 복음서에서 특히 흥미롭다: "대제사장의 종 하나가 있으니 베드로에게 귀를 잘린 자의 친척이라 이르되 네가 그 사람과 함께 동산에 있는 것을 내가 보지 아니하였느냐?"(요한복음 18:26). 말구스와의 관계가 그를 친 사람에게 주의를 집중시켰고, 그로 인해 베드로를 알아볼 수 있었다. "슬픈 보복이여!" 벵겔이 외친다.

원주석

71절 카드 ↗

71. But he began to curse —"anathematize," or wish himself accursed if what he was now to say was not true. and to swear —or to take a solemn oath. saying, I know not this man of whom ye speak. return to ' Top of Page ' <a name="verse-72" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mrk-14-71

Source

"그러나 그는 저주하며 맹세하기를 나는 너희가 말하는 이 사람을 알지 못하노라 하니"—"저주하다"는 지금 말하려는 것이 사실이 아니라면 자신을 저주받게 하기를 원한다는 것; "맹세하다"는 엄숙한 서약을 취한다는 것.

원주석

72절 카드 ↗

72. And the second time the cock crew —The other three Evangelists, who mention but one crowing of the cock—and that not the first, but the second and last one of Mark—all say the cock crew "immediately," but Luke ( :- ) says, "Immediately, while he yet spake, the cock crew." Alas!—But now comes the wonderful sequel. The Redeemer's Look upon Peter, and Peter's Bitter Tears ( Mark 14:72 ; Luke 22:61 ; Luke 22:62 ). It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration ( Luke 22:62- : ). Luke 22:62- : : And the Lord turned and looked upon Peter —How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood—in the way already explained. See on Mark 14:1 . Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept —To the same effect is the statement of the First Evangelist ( Matthew 26:75 ), save that like "the beloved physician," he notices the "bitterness" of the weeping ( Matthew 26:75- : ). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone ( Matthew 26:75- : ). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. Matthew 26:75- : : And Peter went out and wept bitterly —How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" ( Matthew 26:75 ) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not " ( Luke 22:31 ; Luke 22:32 ), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mark 14:1 ). return to ' Top of Page ' Mark Mrk 13 Mark Mrk Mark Mrk 15 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Mark 14". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ mark-14.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px

Pericope (part_of)

절 (explains)

bible-text/mrk-14-72

Source

"닭이 두 번째 울더라"—다른 세 복음서 기자들은 단 한 번의 닭 울음만 언급하는데—그것은 마가의 첫 번째가 아니라 두 번째이자 마지막 것이다—모두 닭이 "즉시" 울었다고 한다. 그러나 누가복음(누가복음 22:60-61)은 말한다: "즉시 그가 아직 말할 때에 닭이 울더라. 주께서 돌이켜 베드로를 보시니." 어떻게? 위에서 이미 설명한 방식으로, 심문이 진행 중인 방에서 베드로가 있는 뜰 방향으로. 우리 두 번째 복음서 기자는 이 "눈길"을 언급하지 않지만, 그의 세 번 부인을 알릴 닭의 두 번 우는 것에 관한 주님의 경고가 그의 기억에 찌르듯 떠오른 것에 집중한다. "베드로는 예수의 말씀 곧 닭이 두 번 울기 전에 네가 세 번 나를 부인하리라 하심이 생각나서 울었더라." 그 "눈길"에서 무슨 번쩍이는 상처 입은 사랑과 찌르는 책망의 번개가 베드로의 눈을 통해 그의 마음속으로 들어갔겠는가! 유다의 행위의 결과와 얼마나 다른가! 두 사람의 구주를 향한 마음이 처음부터 완전히 달랐다; 유다의 배신은 3년 동안 함께 살며 눈부신 빛 속에 있었음에도 그것에 저항한 그 비참한 사람의 정점이었고, 반면 베드로의 부인은 그의 삶을 지배했던 주님에 대한 천상의 빛과 사랑의 일시적인 가림이었을 뿐이었다. 그러나 베드로로 하여금 "통곡하게"(마태복음 26:75) 한 직접적 원인은 의심할 여지 없이 주님이 그에게 주신 이 심장을 꿰뚫는 "눈길"이었다. "시몬아, 시몬아, 보라 사탄이 밀 까부르듯 하려고 너희를 요구하였으나 그러나 내가 너를 위하여 네 믿음이 떨어지지 않기를 기도하였노니"(누가복음 22:31-32)라는 구주의 말씀을 기억한다면, 우리는 그 기도가 베드로의 마음을 찌르고 부수고, 절망에서 지키고, 그 안에 "회개치 못할 구원에 이르는 회개"를 이루어 내고, 마침내 다른 치유의 접촉 아래 그의 영혼을 회복시키기 위해 그 눈길 안에 있는 모든 것을 끌어내렸다고 말할 수 있지 않겠는가?

원주석

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