마가복음 ‘개막사’의 해석학적 의미
Hermeneutical Significance of the Marcan `Prologue'
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There is in reality a general agreement that Mark begins with a scenic prologue, which foreshadows future events and prepares the reader/audience for a long series of various events about Jesus Christ, the Son of God described in 1:16-16:8. It is more likely that through kaqw,j(`kaths', 'as') the prophetic quotations from Malachi and Isaiah in 1:2-3 are to be understood as connected rather with the confessional nominal sentence 1:1 than with the narrative of appearance of John the Baptist 1:4-5. For in the New Testament that Greek conjunction always connects the biblical quotations with what precedes. Then it would be quite right that the prophecies quoted in 1:2-3 serve as biblical ground not so much for the Baptist's ministry (1:4-8) as for “the beginning of the gospel of Jesus Christ, the Son of God”(1:1). In quoting the texts from the Old Testament prophets Mark inten- tionally changes the promises of the coming of Yahweh into those of the coming of the Messiah, for whom John the Baptist would prepare the way in 1:4-11. For Mark, the promises in Isaiah 40:9-11(or 40- 55) that Yahweh would come and reign over his people as the escha- tological king of peace appear to be fulfilled and realized through the coming of Jesus, the Son of God and in his person and ministry. After John was delivered into the prison, that is, after the conclusion of his ministry of preparing “the way of the Lord,” Jesus the Son of God proclaimed “the gospel of God” and said: “The kingdom of God is near. Repent and believe the gospel”(1:14-15). In the Old Testament the connection of words and ideas “the gospel of God” and “the coming and reign of Yahweh, the king and shepherd of peace” is found only in Isaiah. Considering this we could with certainty conclude that the range of the Markan Prologue is 1:1-15 and for Mark “the beginning of the gospel of Jesus Christ, the Son of God” is not the appearance and ministry of John as the Messiah's forerunner(1:4-9) but the testimonies to Jesus' divinity and sonship through John(1:7-8) and the heavenly voice(1:9-11), and through his living with wild animals in the wilderness and his overcoming Satan's temptation(1:12-13). From 1:16 up to 8:26 unambiguous testimonies to Jesus' divinity and sonship are cumulatively shown in his divinely authoritative words and miracle narrations. However, according to God the Father's will and as his repeated, stern command it should be reserved till his suffering, death and resurrection (9:9, 30-31) to disclose and proclaim his divine person (not his `messiahship'). Therefore in the hermeneutical light of the `Prologue' it is advis- able to read the Gospel of Mark as “the gospel of Jesus Christ, the Son of God” who brings the kingly reign of God in his person and ministry and through his death and resurrection, and not to read into Mark some highly questionable distinct motifs relevant to the `Sitz im Leben' of a distinct Christian community.
Abstract
There is in reality a general agreement that Mark begins with a scenic prologue, which foreshadows future events and prepares the reader/audience for a long series of various events about Jesus Christ, the Son of God described in 1:16-16:8. It is more likely that through kaqw,j(`kaths', 'as') the prophetic quotations from Malachi and Isaiah in 1:2-3 are to be understood as connected rather with the confessional nominal sentence 1:1 than with the narrative of appearance of John the Baptist 1:4-5. For in the New Testament that Greek conjunction always connects the biblical quotations with what precedes. Then it would be quite right that the prophecies quoted in 1:2-3 serve as biblical ground not so much for the Baptist's ministry (1:4-8) as for “the beginning of the gospel of Jesus Christ, the Son of God”(1:1). In quoting the texts from the Old Testament prophets Mark inten- tionally changes the promises of the coming of Yahweh into those of the coming of the Messiah, for whom John the Baptist would prepare the way in 1:4-11. For Mark, the promises in Isaiah 40:9-11(or 40- 55) that Yahweh would come and reign over his people as the escha- tological king of peace appear to be fulfilled and realized through the coming of Jesus, the Son of God and in his person and ministry. After John was delivered into the prison, that is, after the conclusion of his ministry of preparing “the way of the Lord,” Jesus the Son of God proclaimed “the gospel of God” and said: “The kingdom of God is near. Repent and believe the gospel”(1:14-15). In the Old Testament the connection of words and ideas “the gospel of God” and “the coming and reign of Yahweh, the king and shepherd of peace” is found only in Isaiah. Considering this we could with certainty conclude that the range of the Markan Prologue is 1:1-15 and for Mark “the beginning of the gospel of Jesus Christ, the Son of God” is not the appearance and ministry of John as the Messiah's forerunner(1:4-9) but the testimonies to Jesus' divinity and sonship through John(1:7-8) and the heavenly voice(1:9-11), and through his living with wild animals in the wilderness and his overcoming Satan's temptation(1:12-13). From 1:16 up to 8:26 unambiguous testimonies to Jesus' divinity and sonship are cumulatively shown in his divinely authoritative words and miracle narrations. However, according to God the Father's will and as his repeated, stern command it should be reserved till his suffering, death and resurrection (9:9, 30-31) to disclose and proclaim his divine person (not his `messiahship'). Therefore in the hermeneutical light of the `Prologue' it is advis- able to read the Gospel of Mark as “the gospel of Jesus Christ, the Son of God” who brings the kingly reign of God in his person and ministry and through his death and resurrection, and not to read into Mark some highly questionable distinct motifs relevant to the `Sitz im Leben' of a distinct Christian community.
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