Title: Mark's Gospel Special Lecture [Lesson 87]
Content D. Warning against the betrayal of Judas Iscariot
The stipulation of the time of this shoe and the reference to the twelve disciples indicate that it is a compilation of Mark.
(“Grundmann”,1) J. Gnilka, Ha Kwon, p. 310).
Originally, this shoe was an independent tradition,2) and consisted of two separate parts: the meal scene where Jesus foretold the betrayal of a disciple (verses 18-20), and a declaration of woe and a declaration of warning (verse 21). it seems J. Gnilka (Ha Kwon, p. 311) mentioned the possibility of both.
In any case, “the origin of this tradition goes back to Judaism in Palestine, as the custom of eating suggests” (J. Gnilka, Ha, p. 311). And “formally it is to be defined as the word of prophecy combined with the scene” (J. Gnilka, Ha Vol, p. 311).
Mark starts this shoe with [17].
is the beginning of a new day in Judea. Therefore, it is the time when Nisan 14 ends and the time when the 15th begins. At that evening Jesus sat with the twelve disciples in Bethany (see note on 11:1) in the upper room of Jerusalem.
Some scholars say that it is strange that Peter and John (Luke 22:8) had already been to the upper room (14:16).3) Regarding this point, J. Gnilka (H. Kwon, p. 312) states that "Mark also tolerated inconsistencies in context because it is important to establish that the twelve are witnesses to the following important events." However, it can be seen that the two disciples (Peter and John), who finished Jesus' errand, returned to Bethany once and then returned with their companions.
Regarding Jesus' shocking words during the meal, Mark said [18].
The first Passover was eaten standing up (Ex. 12:11), “a sign of urgency, a sign of a slave fleeing from slavery” (W. B-arclay). However, in Jesus' day, it was customary to eat in a reclining position, leaning on the left elbow on a bench (W. W. Wessel, W. Barclay, A. E. Sanner). This was "a mark of being a free man of his own home and country" (W. Barclay).
During a meal commemorating such a meaningful and joyful Exodus, Jesus had to commemorate his own death. Jesus spoke of the disciple's betrayal in connection with his death. These words were like a clear blue sky to the disciples.
is a reflection of Psalm 41:9 (cf. John 13:18). This psalm is about a person who is sick, persecuted, and abandoned by friends. “Even the friends I used to date without shame, and even the friends who ate my bread (Sept. It is noteworthy that in the Qumranian psalms, the Teacher of Righteousness begins the lament with the same psalm passage. “All who ate my bread turned their backs on me” (1 QH 5, 23-24).4)
is not only meant to be those who eat at the same table at the same time, but also to be best friends (see Ps. 41:9; Matthew). As always, in the Middle East, “after eating with a friend, betraying him was considered the worst treachery” (W. W. Wessel).
The word here was referring to Judas Iscariot. Jesus must have been very complicated because of the rebellion of the disciple whom he trusted and loved enough to entrust his finances with the wretched readiness that he would soon be killed as the Passover lamb according to God's eternal providence. In the midst of all this, he “said these words to give a great shock to the conscience of Judas Iscariot, to remind him of his repentance for his sins, and to let him get out of the trap, because it was not yet too late” (M. Henry). , W. Hendriksen).
Regarding the reaction of the disciples who heard Jesus' shocking words during the meal, Mark [19] said
is rupeitai (λυπε?σθαι), and in the Septuagint it is 'displeased' (1 Kings 29:4), 'blushed' (Gen. 45:5), 'weeping' (Isa 15:2), 'sorrowful' It means '(Isa 19:10), 'worried', etc.
Henry (M. Henry) said, "When the disciples asked, 'Is it me?' rather than 'I'm sure not,' they showed that they trusted the heart of Jesus more than their own." As to the reason, J. Gnilka (p. 314) and Ma Kyung-il said that no one could guarantee that no one would betray Jesus while looking at their own heart.
In particular, W. W. Wessel contrasted the question of the eleven disciples and Judas Iscariot (Matt. 26:25). “The disciples questioned Jesus because of the weakness and fear of their willpower and spiritual strength. However, Judas Iscariot is revealing the hypocrisy of trying to hide his intentions by asking Jesus that question. That is, because I was afraid that if I did not ask questions like the other disciples, I would be suspicious.
Of course, the questions of the disciples except for Judas Iscariot were expected to be negative.
In the prophecy of Jesus, we discover an important fact. In this regard, J. Gnilka (Ha Kwon, pp. 313-314) states, “The question they ask in turn is not defensive (I can? Are you?). From this, the original meaning of Jesus' foreknowledge becomes clear. This notice is not a warning to the handover, and is not primarily directed at the ecclesial community, but rather contains doctrinal content. Jesus proclaimed the providence of God. Against this providence, human beings are in an unstable position. However, it is emphasized again and again that the providence of God does not exclude the guilt of man.”
To Jesus' answer to the disciples' questions, Mark said [20].
It is not clear whether it refers to the same table, the person who puts his hand into the bowl at the same time as Jesus, or the person who puts the bread on the plate of Jesus. In any case, in this symbolic expression, Jesus is urging him to repent until the very end (W. Barclay, E. M.).
is a trublion (τρ?βλιον) and can be translated as 'dish', 'tray', 'bowl', 'soup plate', etc.
“This notice assumes that everyone who took part in the meal ate the slice of bread after dipped the broth in the same bowl. The context of this meal coincides with all Judaism meals (Ruth 2:14; cf. John 13:26), and also with the Passover meal” (J. Gnilka, 2nd volume, p. 314). Or, several people may have used the same bowl (黑崎幸吉, 山口 昇, Lee Sang-geun).
The bowl contained crushed fruit (probably dates, figs and raisins) and a clear broth of water, spices and vinegar.
In Matthew 26:25, Jesus said to Judas Iscariot, “You have spoken”; In John 13:26, he said, “He is the one who cuts a piece and gives it to me.” Perhaps the other disciples did not understand or did not understand (Luke 22:23, John 13:29). However, Judas Iscariot knew that Jesus' warning was exactly what he was saying about him. He had another chance to repent. It's still not too late. Now that we know that it is a secret hidden from our colleagues, but cannot be hidden from Jesus, it is a great opportunity to repent.
Here is a fact worth noting. “No doubt Jesus could have forced Judas to stop. If he had thought of forcibly stopping Judas, he would have simply had to tell the other eleven disciples of Judas' thoughts and plans. Then Judas would not have left the room alive that night” (W. Barclay).
Although not without exception, God, the absolute sovereign, treats humans not as machines, but as personal beings with autonomy. God speaks, appeals, warns, disciplines, scourges, and judges. “To be indifferent to the warnings of God is to show that man has an unspeakable responsibility” (W. Barclay).
In that sense, Mark [21] said that Jesus lamented sadly over his own atoning death and betrayal of Judas Iscariot in accordance with the will of salvation of God the Father.
see note at 2:10.
is that Jesus would die as a sin offering according to God's eternal plan of salvation and as foretold by the Prophet (Isaiah 53). The used here is whipgay (?π?γει), an euphemism for death. In the Gospel of John, it is also used to denote the return of the Son to the Father (John 7:38, 8:14, 21, etc.).
In particular, here, more than “merely dying” (Bruce)6), “it refers to the direction of Christ linking death and glory” (J. A. Bengel). Jesus needed to emphasize this truth again and again. Because it was very difficult for the disciples to understand the Messiah who had to die. As W. Hendriksen said, “When he died on the cross, the disciples will recall these solemn words. And you will know that this death does not mean the victory of your enemies, but rather the realization of God's gracious, sovereign and eternal plan of victory." However, it was after the resurrection of Jesus that the disciples learned of this fact.
is a declaration that foretold the fate of Judas Iscariot. The curse placed upon the traitor emphasizes the personal responsibility of Judas Iscariot for his unwillingness to commit an evil act. Thus, “the rebellion of Judah should not be regarded as a part of God’s dispensation of the economy” (Mt. That is, God's saving plan is the death of Christ, not Judas Iscariot as the role of betrayal. If Judas Iscariot was predestined by God to be a traitor, then there is no way that God would have pronounced a curse upon Judas, who faithfully fulfilled his role according to God's predestination.
Also, he would not have said that he was used as a proverb at the time (F. C. Grant)7). This means that it would have been better not to have been born into this world if God had given him life and talents that are more precious than the world, and he would have betrayed the Messiah, rather than doing something noble.
“Man walks either way, either by submitting to God and participating in his economy, or by turning away from God to participate in his economy. Those who choose the latter are the ones who have made the most foolish choices. He would be a good person if he had not been born” (Kyung-il Ma). In this regard, Cranfield said, "The fact that God is praised through the cursed man does not justify the conduct of the cursed man"8). As R. Earle, "Judah was free to choose, and his decision determined his destiny."
Each State----------------------------------------------
1) J. Gnilka, Ha Kwon, p. 310.
2) R. Bultmann, op. cit., p. 310.
3) in 山口昇.
4) G. Jeremias, Der Leherer der Gerechtigkeit, 1963 (StUNT 2), in J. Gnilka, Ha Kwon, p. 313, note 11.
5) “Bruce, Cranfield” (in Lee Sang-geun), “Taylor” (in A. E. Sanner), A. E. Sanner, W. Hendriksen, 山口 昇.
6) in Lee Sang-geun.
7) J. Gnilka, Ha Kwon, p. 315: The curse on the handover is also illustrated in apocalyptic texts. “It would have been better for them (sinners and those who deny the Lord of spirits) to have been unborn” (Ethiopian Enoch 38, 2).
8) in W. W. Wessel.