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마가복음의 길 모티프의 문학적 기능과 신학적 의의와 이사야의 새 출애굽 반영

The “Way Motif” in Mark and Its Literary Functions and Theological Significances and Implications of Isaiah’s New Exodus

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한국복음주의신약학회 (Korean Evangelical Society of New Testament Studies)|2019.03|신약연구 (Korean Evangelical New Testament Sudies)|제18권 제1호|pp. 42-78|DOI 10.24229/kents.2019.18.1.002

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참고문헌

키워드

way motif마가복음 8:22-10:52길 모티프수난 예고이사야의 새 출애굽주의 길Mark 8:22-10:52passion predictionIsaiah’s new exodusthe way of the Lord

초록

본 논문은 마가복음에 나타난 길 모티프의 문학적 기능과, 신학적의의, 그리고 이사야의 새 출애굽의 길과의 연관성을 연구한다. 마가복음에서 길 모티프는 예수의 예루살렘 여정(8:22-10:32)의 구조적틀로 기능하고, 기독론과 제자도의 신학적 의의를 전달하며, 이사야의 새 출애굽을 반영한다. 첫째, 문학적 기능으로 마가복음의 길 모티프는 예수의 예루살렘으로의 여정에서 잘 나타나고 있으며, 세 번의 수난 예고(8:31; 9:31; 10:33-34)가 단락의 중심축을 이룬다. 이단락은 벳새다 맹인을 고치는 이야기(8:22-26)에서 시작하여 맹인 바디매오를 고치는 이야기(10:46-52)로 끝나면서 맹인 치유 사건으로인클루지오 되어 있다. 그리고 세 개의 수난 예고의 단락들(8:27-9:1; 9:30-37; 10:32-45)이 중심축을 형성하면서 두 개의 막간들(9:2-29; 10:1-31)이 수난 예고 단락들 사이에 삽입되어 구성된다. 둘째, 신학적 의의로 길 모티프는 기독론과 제자도를 동시에 보여준다. 예수는길에서 베드로의 고백을 통해 예수가 그리스도이심을 나타내지만, 수난 예고를 통해 자신이 인류의 구원하기 위한 대속물로 온 고난받는 그리스도임을 알린다. 또한 예수는 자신의 길을 제자들이 따라 오기를 원하며 자기 부인과 순종과 헌신과 섬김을 요구한다. 하지만제자들은 깨닫지 못하고 도리어 오해하여 세상적으로 영예롭고 높은자리를 구한다. 마지막으로 이사야의 새 출애굽 반영은 마가복음의내러티브 첫 부분인 1:2-3의 구약 인용부터 시작된다. 마가는 새 출애굽의 소망 가운데 시온으로 돌아오는 주제를 담고 있는 이사야의주의 길(사 40:3)을 십자가 신학에 근거하여 예수의 길로 바뀐다. 이사야의 주의 길은 승리의 길이며 동시에 순례의 길로서 마가는이 길을 십자가에서 죽기 위한 예수의 자기희생적 순례의 길이며동시에 자신의 죽음을 통해 인류를 구원하고자 하는 승리의 길로제시한다.

Abstract

This paper aims to study the “way motif” in Mark in terms of its literary functions, theological significances, and implications of Isaiah’s new exodus. First, in the aspect of literary functions, the way motif in Mark is well illustrated in Jesus' journey to Jerusalem (8:22-10:52), and three passion predictions (8:31; 9:31; 10:33-34) provide a framework of this section. It begins with the story of healing a blind man at Bethsaida (8:22-26) and ends with the cure of blind Bartimaeus (10:46-52) by presenting inclusio structure. The whole structure in this section consists of three passion prediction units (8:27-9:1; 9:30-37; 10:32-45) and two interludes (9:2-29; 10:1-31) that are inserted between the passion prediction units. Second, a way motif demonstrates the theological significances of Christology and discipleship at the same time. By Peter's confession, Jesus is manifested as the Christ, but through the passion predictions Jesus announces himself as the suffering Christ who has come as a ransom for the salvation of mankind (10:45). Jesus also wants his disciples to follow his way and demands self-denial, obedience, devotion, and service, but they do not perceive. Rather, they misunderstand what Jesus says and requests, seeking honorable and high places in the world. Finally, Mark begins his narrative by quoting Isaiah the prophet in Mark 1:2-3 at the first place. Mark applies the way of the Lord that shows the splendid march of YHWH in Isaiah 40:3 into the way of Jesus. The way of the Lord in Isaiah, which contains the theme of returning to Zion in the hope of the new exodus, turns into the way of Jesus. The adaptation of the way of the Lord in Isaiah into the way of Jesus is performed on the ground of the theology of the cross. The Lord's way is a victorious way and a pilgrimage way at the same time. While presenting a pilgrimage way of Jesus as self-sacrificial dying on the cross, Mark demonstrates his victorious way by saving mankind through his death.

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