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그 때에 세례 요한이 이르러 유대 광야에서 전파하여 말하되
회개하라 천국이 가까이 왔느니라 하였으니
그는 선지자 이사야를 통하여 말씀하신 자라 일렀으되 광야에 외치는 자의 소리가 있어 이르되 너희는 주의 길을 준비하라 그가 오실 길을 곧게 하라 하였느니라
이 요한은 낙타털 옷을 입고 허리에 가죽 띠를 띠고 음식은 메뚜기와 석청이었더라
이 때에 예루살렘과 온 유대와 요단 강 사방에서 다 그에게 나아와
자기들의 죄를 자복하고 요단 강에서 그에게 세례를 받더니
요한이 많은 바리새인들과 사두개인들이 세례 베푸는 데로 오는 것을 보고 이르되 독사의 자식들아 누가 너희를 가르쳐 임박한 진노를 피하라 하더냐
그러므로 회개에 합당한 열매를 맺고
속으로 아브라함이 우리 조상이라고 생각하지 말라 내가 너희에게 이르노니 하나님이 능히 이 돌들로도 아브라함의 자손이 되게 하시리라
이미 도끼가 나무 뿌리에 놓였으니 좋은 열매를 맺지 아니하는 나무마다 찍혀 불에 던져지리라
나는 너희로 회개하게 하기 위하여 물로 세례를 베풀거니와 내 뒤에 오시는 이는 나보다 능력이 많으시니 나는 그의 신을 들기도 감당하지 못하겠노라 그는 성령과 불로 너희에게 세례를 베푸실 것이요
손에 키를 들고 자기의 타작 마당을 정하게 하사 알곡은 모아 곳간에 들이고 쭉정이는 꺼지지 않는 불에 태우시리라
교회는 광야에서 자라며, 행동주의의 늪에 빠진 현대의 크리스천들이 새겨들어야 할 메시지라는 지적이 인상적이다.
The desert
The desert is a second significant theme in this story. It was the scene of forty critical years in Israel’s history. Moses, David and many of the nation’s great leaders had spent time in the desert. Elijah had made its burning sands his home, periodically emerging to challenge King Ahab to repentance. And John, with heavy overtones of Elijah in his message, his dress and his location,4 comes to fulfil what had been predicted of Elijah long ago: ‘See, I will send you Elijah the prophet before that great and dreadful day of the Lord comes.’5 It was Jewish belief that Elijah would return before the Messiah came, and that he would herald the coming king. Here, in the desert, John does just that.
The desert is the place where we meet God. Moses, David and the men of Qumran had found that. John found it. So did Jesus. It is still the place to meet God. Indeed, the apocalyptic description of the church’s destiny in the time before Christ’s return is given as ‘the desert, where she would be taken care of’.6 This is a lesson that many Christians today, engulfed in activism, could well heed.
Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 77.
교회는 광야에서 자라며, 행동주의의 늪에 빠진 현대의 크리스천들이 새겨들어야 할 메시지라는 지적이 인상적이다.
The desert
The desert is a second significant theme in this story. It was the scene of forty critical years in Israel’s history. Moses, David and many of the nation’s great leaders had spent time in the desert. Elijah had made its burning sands his home, periodically emerging to challenge King Ahab to repentance. And John, with heavy overtones of Elijah in his message, his dress and his location,4 comes to fulfil what had been predicted of Elijah long ago: ‘See, I will send you Elijah the prophet before that great and dreadful day of the Lord comes.’5 It was Jewish belief that Elijah would return before the Messiah came, and that he would herald the coming king. Here, in the desert, John does just that.
The desert is the place where we meet God. Moses, David and the men of Qumran had found that. John found it. So did Jesus. It is still the place to meet God. Indeed, the apocalyptic description of the church’s destiny in the time before Christ’s return is given as ‘the desert, where she would be taken care of’.6 This is a lesson that many Christians today, engulfed in activism, could well heed.
Michael Green, The Message of Matthew: The Kingdom of Heaven, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 77.
