겟세마네 동산과 예수의 무덤에 나타난 미스터리한 청년 이야기(막 14:51-52과 16:5) - 청년의 정체, 문학적 기능, 그리고 신학적 의의 -
A Study of the Mysterious Young Man at Gethsemane and Jesus’ Tomb (Mark 14:51-52 and 16:5) - The Young Man’s Identity, Literary Function and Theological Significance -
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This study attempts to interpret the young man in Mark 14:51-52 and 16:5 from the perspective of discipleship. Among the accounts of Jesus’ arrest, the story of a young man who followed Jesus but fled with a naked body, leaving his cloth (14:51-52), appears only in the Gospel of Mark. There have been diverse attempts to identify who the young man was and to understand why Mark placed this story at the critical moment of Jesus’ arrest. In particular, many have assumed that the young man who fled with a naked body at Gethsemane is related to the young man who proclaimed at the Jesus’ tomb (16:5), and various interpretations have been suggested. At Jesus’ resurrection, there appears a character who said to the women that Jesus has risen, and Mark described him as a young man. Mark used neani,skoj (the Greek word for ‘young man’) only twice in 14:51-52 and 16:5. Mark should have used the word ‘angel’ (a;ggeloj: six times used in 1:2, 13; 8:38; 12:25; 13:27, 32) to describe a character who proclaimed Jesus’ resurrection. Instead of using a;ggeloj, however, Mark employed neani,skoj which is used only once in 14:51. Hence we can infer that Mark had an intention to deliver his theological purpose by using neani,skoj in these two passages (14:51-52; 16:5). If we connect the two stories of the young man at Gethsemane and at the tomb, we may find diverse interpretations concerning the young man. In addition, the relationship between the two passages is discovered in terms of the similarity and difference of the figures and the actions of the young man. This paper consists of two parts. First, I have introduced various opinions to identify who the young man was in the two passages and suggested my view. Next, I offered the four options to interpret the young man’s figures and actions by relating the two stories: “Joseph typology,” “Christological perspective as a representation of Jesus himself,” “baptismal motif of dying and rising with Christ for initiators,” and “discipleship to the church.” Of these four options, the most probable and persuasive interpretation may be to understand the young man in the light of discipleship to the church. This view is to connect the young man’ flight with the disciples’ (or the disciple [church] community’s) failure and his proclamation with the restoration in the light of Jesus’ passion, death, and resurrection. The young man who followed Jesus but fled with a naked body refers to the failure of the disciples, and the young man who proclaimed Jesus’ resurrection and clothed in a white robe indicates their restoration as the messengers of the Gospel. In conclusion, the young man at Gethsemane and the tomb implies the disciples’ failure and restoration.
Abstract
This study attempts to interpret the young man in Mark 14:51-52 and 16:5 from the perspective of discipleship. Among the accounts of Jesus’ arrest, the story of a young man who followed Jesus but fled with a naked body, leaving his cloth (14:51-52), appears only in the Gospel of Mark. There have been diverse attempts to identify who the young man was and to understand why Mark placed this story at the critical moment of Jesus’ arrest. In particular, many have assumed that the young man who fled with a naked body at Gethsemane is related to the young man who proclaimed at the Jesus’ tomb (16:5), and various interpretations have been suggested. At Jesus’ resurrection, there appears a character who said to the women that Jesus has risen, and Mark described him as a young man. Mark used neani,skoj (the Greek word for ‘young man’) only twice in 14:51-52 and 16:5. Mark should have used the word ‘angel’ (a;ggeloj: six times used in 1:2, 13; 8:38; 12:25; 13:27, 32) to describe a character who proclaimed Jesus’ resurrection. Instead of using a;ggeloj, however, Mark employed neani,skoj which is used only once in 14:51. Hence we can infer that Mark had an intention to deliver his theological purpose by using neani,skoj in these two passages (14:51-52; 16:5). If we connect the two stories of the young man at Gethsemane and at the tomb, we may find diverse interpretations concerning the young man. In addition, the relationship between the two passages is discovered in terms of the similarity and difference of the figures and the actions of the young man. This paper consists of two parts. First, I have introduced various opinions to identify who the young man was in the two passages and suggested my view. Next, I offered the four options to interpret the young man’s figures and actions by relating the two stories: “Joseph typology,” “Christological perspective as a representation of Jesus himself,” “baptismal motif of dying and rising with Christ for initiators,” and “discipleship to the church.” Of these four options, the most probable and persuasive interpretation may be to understand the young man in the light of discipleship to the church. This view is to connect the young man’ flight with the disciples’ (or the disciple [church] community’s) failure and his proclamation with the restoration in the light of Jesus’ passion, death, and resurrection. The young man who followed Jesus but fled with a naked body refers to the failure of the disciples, and the young man who proclaimed Jesus’ resurrection and clothed in a white robe indicates their restoration as the messengers of the Gospel. In conclusion, the young man at Gethsemane and the tomb implies the disciples’ failure and restoration.
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