마가복음 2:18-22의 역사적 진정성에 대하여 E. Schweizer, J. Gnilka, R. Bultmann, M. D. Hooker 등의 학자들은 부정적인 입장을 취하였다. 그러나 당시 유대교 배경 부합성, 초기 교회 상황보다 예수 생애의 상황에 부합하는 특징, 예수의 고난에 관한 설명 가능성, 초기 교회 속의 금식 전통의 발생에 관한 설명 가능성, 금식을 긍정적으로 시행하던 유대교에서 자연스레 발생할 수 없는 유대교에 대한 비유사성, 금식을 시행하고 있던 초기 교회에서 발생할 수 없는 초기 교회에의 비유사성, 구어체적 표현 등 많은 증거들이 이 본문의 역사적 진정성을 지지한다. 마가복음 2:18-22은 제자들이 금식할 필요가 없음의 근거로 결혼식 잔치, 새 옷 조각, 새 포도주를 언급한다. 신랑이 오셨고 결혼식 잔치가 시작했다. 이스라엘을 회복하는 메시아의 등장은 금식을 무용지물로 만든다. 유대인들은 민족의 위기 때, 민족이 비극을 당한 날을 기념하면서 금식했지만 예수의 관점에서는 그러한 금식은 무익한 행위였다. 낡은 옷과 같은 유대교는 새 옷 조각을 덧대어 고칠 수 없다. 예수의 새 가르침을 만나면 찢어질 수밖에 없기 때문이다. 예수의 신적 메시아 주장을 듣고 옷을 찢은 대제사장 가야바, 예수의 외침에 찢어진 성소 휘장은 헌 옷과 새 옷 조각 비유를 체화한 행동과 사건이다. 또한 예수의 가르침이라는 새 포도주를 담기에 당시 유대교는 너무 낡은 부대였다. 구약에서 포도주는 하나님 백성의 회복을 상징했다(70인역 슥 9:17; 10:7; 사 55:1; 렘 38:12). 이제 메시아의 죽음과 부활을 통해서 새 포도주가 부어질 것이다.

Reformed Biblical Studies investigates the Bible relying on the illumination of the Holy Spirit to search for the intention of the divine author of the Bible. On the basis of the theory of organic inspiration, it interprets the Bible according to the human aspect but at the same time it believes the divine authority of the Bible. Reformed Biblical Studies attempts to read the intention of God in every part of the Bible even in source and redaction both of which are believed as being inspired by God. One of the characteristics of Reformed Biblical Studies is that it does not neglect the original meaning of the Old Testament text in the historical context. It interprets the New Testament not as abolishing the Old Testament (especially the Mosaic Law) but as fulfilling the expectation and meaning of the Old Testament. Reformed Biblical Studies has developed methods of exegesis for finding out the intention of the author from the text. They are the use of original languages, the search for the original text, observation of the usage of words and of the literary context, and utilization of the background literature. The most basic principle of Reformed Biblical Studies, however, is faith in the Bible as revelation of God. Such faith is expressed by the doctrine of Biblical inerrancy, which refers to the inerrancy of the autographa. For this reason, textual criticism for the original text is essential in Reformed Biblical Studies. In the Reformed tradition of Biblical Studies, reason also functions. Nevertheless, reason is not used negatively for criticizing the reliability of the Bible but only positively for substantiating it. Following such a tradition, one may use scientific methods positively for Biblical Studies. Historical research can at times help substantiate the reliability of the Bible in terms of probability by the effects of cumulative evidence. Though contemporary science does not always provide such assistance, Reformed Biblical scholars need to study the Bible and substantiate the reliability of the Bible by all means of common grace on the basis of faith.

Jesus' prayer in the wilderness in Mark 1:35 seems to allude to Isaiah 53:12 where the intercession of the Servant of the Lord for sinners is...

God is the origin of the Gospel that Jesus preached (Mark 1:14). It is because God proclaimed that Jesus is the Messiah (Mark 1:11). The appearance of the Messiah, who was expected to proclaim the salvific rule of God, implies that the Kingdom of God has come near. Since gospel means news of victory in war or of liberation from slavery, the Gospel that Jesus proclaimed may refer to the news of Jesus victory over Satan and of his liberation of the captives from Satan s rule. Most scholars interpret the time is fulfilled (peplh,rwtai o` kairo.j) of Mark 1:15 as meaning an appointed time has arrived. The word kairo,j, however, has also been used to refer to a span of time. Furthermore, when the verb plhro,w takes a time-referring word as its subject, it usually signifies that a span of time has ended. On the basis of such usages, the time is fulfilled can be interpreted as the span of time has ended. Since this message is introduced as good news, the span of time is probably a negative period. As in Mark 16:14 of codex W and 4Q215a Frag.1 2:4-6, the period may refer to the age of evil when Satan has power over people. The LXX Lamentation 4:18-19 shows that fulfill (plhro,w) can refer to a point when a period has not yet fully ended. Likewise, in Mark 1:15 this word can also refer to a point when Satan was already defeated but still resists. What does the Kingdom of God has come near (h;ggiken h` basilei,a tou/ qeou/) of Mark 1:15 mean? In the light of the usage of the Kingdom of God in the Psalm of Solomon 17:3, we may know that the Kingdom of God signifies the power of God. In Mark 1:15, this expression is in parallel with kairo,j which may denote the span of time when Satan rules over people. Accordingly, in such literary context, the Kingdom of God seems to refer to the new era when God rules. Jesus proclaimed that such a period has come near (h;ggiken). On the basis of its usage, h;ggiken may be interpreted to signify the point of time which has already come near but has not yet arrived. Jesus demanded repentance and faith as proper responses to the Gospel (Mark 1:15). In Mark 1:4-5, repentance (meta,noia, metanoe,w) refers to the confession of sins. Likewise, in Mark 1:15, the word is likely to denote the confession of sins committed under Satan s regime. As in Romans 10:16 where faith (pisteu,w, pi,stij) means obedience, Mark s use of faith also conveys the concept of working belief (Mark 2:5; 10:52). Therefore, faith in Mark 1:15 seems to signify not only the epistemological conviction that the time of God s dominion has come near but also a working response to the message.

God is the origin of the Gospel that Jesus preached (Mark 1:14). It is because God proclaimed that Jesus is the Messiah (Mark 1:11). The appearance of...

The apostolic proclamation that the crucified Jesus is the Messiah(Acts 2:36) is the hard-core essence of the cannonical Gospels(Mark 1:1, 15:39; John 20:31). It is the Gospel which the apostles proclaimed(Acts 5:42). What is the origin of this Gospel of Jesus? Why Jesus, though he recognized his own Messianic identity, accepted his death on the cross? Mark 1:9-11 shows us that God revealed to Jesus that Jesus is the Messiah who is to suffer for his people. According to the voice of God, Jesus is the beloved Son of God, with whom God is well pleased. The usage of the expression ‘the Son of God’ (in Ps 1:2, 7, Mark 14:61, 4 Ezra 7:28 etc.) shows that it refers to the Messiah. God`s ‘beloved Son’reminds us of Jer 31:20, where Israel as God`s beloved son is promised to experience the new exodus and the new covenant(Jer 31:16-17, 21, 31-33). This intertextual connection indicates that Jesus as Messiah and representative of Israel will provide his people with the long awaited new exodus and covenant. The expression ‘be well pleased with’ is reminiscent of Isa 42:1, where the servant of God is said to be well pleased with by God. Since Jesus is said to be well pleased with by God, Jesus is this servant of God who will suffer for his people (Isa 53) though he is at the same time the Son of God, i. e. the kingly Messiah of Ps 2:7. When Jesus was baptized by John the Baptist, God revealed to Jesus his Messianic identity and his mission for the new exodus and covenant through the way of the suffering servant of God. This revelation explains why Jesus, though he recognized his own glorious Messianic identity(Mark 8:29; 14:61- 62), ironically accepted the humiliating suffering. Therefore, the apostolic Gospel (that the crucified Jesus is the Messiah) originates from God`s revelation which combines the kingly Messiahship with the suffering servantship in Jesus.