유란시아 책
IV 부. 예수의 생애와 교훈
Paper 135
John the Baptist
John the Baptist
Sections
- Introduction
- § 1. John Becomes a Nazarite
- § 2. The Death of Zacharias
- § 3. The Life of a Shepherd
- § 4. The Death of Elizabeth
- § 5. The Kingdom of God
- § 6. John Begins to Preach
- § 7. John Journeys North
- § 8. Meeting of Jesus and John
- § 9. Forty Days of Preaching
- § 10. John Journeys South
- § 11. John in Prison
- § 12. Death of John the Baptist
135:0.1 (1496.1)
JOHN the Baptist was born March 25, 7 b.c., in accordance with the promise that Gabriel made to Elizabeth in June of the previous year. For five months Elizabeth kept secret Gabriel’s visitation; and when she told her husband, Zacharias, he was greatly troubled and fully believed her narrative only after he had an unusual dream about six weeks before the birth of John. Excepting the visit of Gabriel to Elizabeth and the dream of Zacharias, there was nothing unusual or supernatural connected with the birth of John the Baptist.
135:0.4 (1496.4)
After their return from Nazareth John’s parents began the systematic education of the lad. There was no synagogue school in this little village; however, as he was a priest, Zacharias was fairly well educated, and Elizabeth was far better educated than the average Judean woman; she was also of the priesthood, being a descendant of the “daughters of Aaron.” Since John was an only child, they spent a great deal of time on his mental and spiritual training. Zacharias had only short periods of service at the temple in Jerusalem so that he devoted much of his time to teaching his son.
요한은 열네 살에 졸업하게 돼있는 어느 학교에도 다니지 않았지만, 부모는 정식 나실인으로 맹세하기에 이 해가 적당하다고 정했다. 따라서 사가랴와 엘리사벳은 아들을 사해{死海} 아래쪽 엔게디로 데려갔다. 이곳은 나실인 동우회{同友會}의 남쪽 본부였고, 소년은 여기서 정식으로 엄숙하게 이 집단의 종신회원{終身會員}으로 가입했다. 이 예식을 치르고 나서, 독한 술을 마시지 않고 머리카락을 자르지 않고 죽은 자에게 손대지 않겠다는 서약을 한 뒤에, 가족은 예루살렘으로 갔고, 요한은 나실인 서약을 한 자들에게 요구되는 헌물을 이곳 성전에서 바쳤다.
135:1.1 (1496.6)
John had no school from which to graduate at the age of fourteen, but his parents had selected this as the appropriate year for him to take the formal Nazarite vow. Accordingly, Zacharias and Elizabeth took their son to Engedi, down by the Dead Sea. This was the southern headquarters of the Nazarite brotherhood, and there the lad was duly and solemnly inducted into this order for life. After these ceremonies and the making of the vows to abstain from all intoxicating drinks, to let the hair grow, and to refrain from touching the dead, the family proceeded to Jerusalem, where, before the temple, John completed the making of the offerings which were required of those taking Nazarite vows.
135:1.2 (1496.7)
John took the same life vows that had been administered to his illustrious predecessors, Samson and the prophet Samuel. A life Nazarite was looked upon as a sanctified and holy personality. The Jews regarded a Nazarite with almost the respect and veneration accorded the high priest, and this was not strange since Nazarites of lifelong consecration were the only persons, except high priests, who were ever permitted to enter the holy of holies in the temple.
135:1.4 (1497.2)
When sixteen years old, John, as a result of reading about Elijah, became greatly impressed with the prophet of Mount Carmel and decided to adopt his style of dress. From that day on John always wore a hairy garment with a leather girdle. At sixteen he was more than six feet tall and almost full grown. With his flowing hair and peculiar mode of dress he was indeed a picturesque youth. And his parents expected great things of this their only son, a child of promise and a Nazarite for life.
135:2.1 (1497.3)
After an illness of several months Zacharias died in July, a.d. 12, when John was just past eighteen years of age. This was a time of great embarrassment to John since the Nazarite vow forbade contact with the dead, even in one’s own family. Although John had endeavored to comply with the restrictions of his vow regarding contamination by the dead, he doubted that he had been wholly obedient to the requirements of the Nazarite order; therefore, after his father’s burial he went to Jerusalem, where, in the Nazarite corner of the women’s court, he offered the sacrifices required for his cleansing.
135:2.2 (1497.4)
In September of this year Elizabeth and John made a journey to Nazareth to visit Mary and Jesus. John had just about made up his mind to launch out in his lifework, but he was admonished, not only by Jesus’ words but also by his example, to return home, take care of his mother, and await the “coming of the Father’s hour.” After bidding Jesus and Mary good-bye at the end of this enjoyable visit, John did not again see Jesus until the event of his baptism in the Jordan.
요한과 엘리사벳은 집으로 돌아왔고 미래를 위한 계획을 세우기 시작했다. 요한이 성전 기금으로부터 받을 제사장 수당을 거절했으므로, 2년이 지난 후에는 자기 집도 처분해야 할 지경이 됐으며;그래서 그들은 양떼를 몰고 남쪽으로 내려가기로 결정했다. 따라서 요한이 스무 살 되던 해 여름에, 그들은 헤브론으로 이사했다. 소위 “유대지방 광야”라고 불리는 곳에서, 요한은 엔게디로부터 사해로 흘러들어가는 큰 시냇물의 지류인 개울을 따라서 양을 쳤다. 엔게디 마을에는 종신토록 또는 일정기간 봉헌된 나실인 뿐만 아니라, 금욕{禁慾}하는 허다한 다른 목자{牧者}가 있었는데, 이들은 가축을 이끌고 이 지역에 모여서 나실인 동우회와 친하게 지냈다. 그들은 양치기와, 부자 유대인들이 그 계층에게 기부한 기금으로 생활을 유지했다.
135:2.3 (1497.5)
John and Elizabeth returned to their home and began to lay plans for the future. Since John refused to accept the priest’s allowance due him from the temple funds, by the end of two years they had all but lost their home; so they decided to go south with the sheep herd. Accordingly, the summer that John was twenty years of age witnessed their removal to Hebron. In the so-called “wilderness of Judea” John tended his sheep along a brook that was tributary to a larger stream which entered the Dead Sea at Engedi. The Engedi colony included not only Nazarites of lifelong and time-period consecration but numerous other ascetic herdsmen who congregated in this region with their herds and fraternized with the Nazarite brotherhood. They supported themselves by sheep raising and from gifts which wealthy Jews made to the order.
135:2.4 (1497.6)
As time passed, John returned less often to Hebron, while he made more frequent visits to Engedi. He was so entirely different from the majority of the Nazarites that he found it very difficult fully to fraternize with the brotherhood. But he was very fond of Abner, the acknowledged leader and head of the Engedi colony.
이 작은 개울이 흐르는 골짜기를 따라서, 요한은 돌 오두막과, 밤을 지내기 위한 가축우리를 열두 개 이상 지었는데, 가축 우리는 돌을 쌓아서 만들었고, 그 안에서 양떼와 염소들을 안전하게 지킬 수 있었다. 목자로서 지내는 삶은 요한에게 생각할 시간을 많이 제공했다. 그는 벧-주르의 고아 소년 에즈다와 많은 이야기를 나눴는데, 이 소년을 양자로 삼은 것이나 다름없었고, 요한이 안식일 예배드리러 엔게디로 내려갔을 때는 물론, 어머니를 방문하거나 양을 팔려고 헤브론으로 갔을 때에도, 에즈다가 대신해서 양떼를 돌봤다. 요한과 이 소년은, 양고기, 염소우유, 석청, 그 지방의 식용 메뚜기를 먹으면서 매우 간소한 생활을 했다. 이런 정규 음식 외에도, 때로는 헤브론과 엔게디에서 가져온 양식으로 보충했다.
135:3.1 (1497.7)
Along the valley of this little brook John built no less than a dozen stone shelters and night corrals, consisting of piled-up stones, wherein he could watch over and safeguard his herds of sheep and goats. John’s life as a shepherd afforded him a great deal of time for thought. He talked much with Ezda, an orphan lad of Beth-zur, whom he had in a way adopted, and who cared for the herds when he made trips to Hebron to see his mother and to sell sheep, as well as when he went down to Engedi for Sabbath services. John and the lad lived very simply, subsisting on mutton, goat’s milk, wild honey, and the edible locusts of that region. This, their regular diet, was supplemented by provisions brought from Hebron and Engedi from time to time.
엘리사벳이 팔레스틴과 세상의 물정을 요한에게 계속 전했는데, 옛 체제가 끝나게 될 때가 빠르게 다가오고 있음을 알리고;새 시대 곧 “하늘 나라”가 가까이 이르렀음을 알리는 선구자가 되리라는 신념이 그에게 더욱 깊어졌다. 꾸밈없는 이 목자는 다니엘 선지자의 글을 특히 좋아했다. 거대한 형상에 대해 다니엘이 묘사한 것을 수천 번이나 읽었는데, 이것은 바빌론으로부터 시작하여, 페르시아와 그리스 그리고 로마에 이르는 세계 강대국의 역사를 의미하는 것이라고, 사가랴가 그에게 말해줬었다. 이미 언어가 다른 여러 민족과 종족으로 구성돼있어서, 로마는 강하게 뭉치고 굳건하게 통합된 제국이 결코 될 수 없다는 것을 요한은 감지했다. 그는 당시에도, 로마가 시리아와 이집트와 팔레스틴 및 기타 여러 지방으로 갈라져있다고 믿었으며;더 나아가 다음과 같은 글을 읽었다:“하늘에 계신 하나님께서 이 열왕{列王}의 때에 영원히 망하지 않을 한 나라를 세우실 것이다. 이 나라를 다른 민족에게 맡기지도 아니할 것이요, 도리어 이 나라가 모든 나라를 쳐서 멸하고 영원히 설 것이다.” “그에게 지배권과 영광과 나라를 줬고, 모든 민족과 나라와 언어가 그를 섬겨야하리라. 그의 통치권은 끝이 없는 통치권이요 사라지지 않으리니, 그 나라는 결코 망하지 않을 것이다.” “또한 나라, 통치권, 그리고 온 하늘 아래에서 나라의 탁월함을 지고자의 성도{聖徒}들 민족에게 주리니, 그의 나라는 영구적인 나라요, 모든 통치권이 그를 섬기고 복종하리라.”
135:3.2 (1498.1)
Elizabeth kept John posted about Palestinian and world affairs, and his conviction grew deeper and deeper that the time was fast approaching when the old order was to end; that he was to become the herald of the approach of a new age, “the kingdom of heaven.” This rugged shepherd was very partial to the writings of the Prophet Daniel. He read a thousand times Daniel’s description of the great image, which Zacharias had told him represented the history of the great kingdoms of the world, beginning with Babylon, then Persia, Greece, and finally Rome. John perceived that already was Rome composed of such polyglot peoples and races that it could never become a strongly cemented and firmly consolidated empire. He believed that Rome was even then divided, as Syria, Egypt, Palestine, and other provinces; and then he further read “in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed. And this kingdom shall not be left to other people but shall break in pieces and consume all these kingdoms, and it shall stand forever.” “And there was given him dominion and glory and a kingdom that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom never shall be destroyed.” “And the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.”
요한은 예수에 관하여 부모로부터 들은 것으로 인해, 그리고 성서에서 읽은 이 구절들로 인해 생긴 혼란에서 철저히 벗어날 수는 결코 없었다. 다니엘서에서 그는 이런 구절을 읽었다:“내가 밤에 환상{幻想}을 봤는데, 보라, 사람의 아들 같은 이가 하늘의 구름을 타고 와서, 그에게 통치권과 영광과 나라를 수여했느니라.” 그러나 그 선지자의 이런 말은, 부모가 그에게 가르친 것과 일치하지 않았다. 열여덟 살에 방문했을 때 예수와 나눴던 이야기 역시, 이 성서 내용과 맞지 않았다. 이런 혼동이 있었음에도, 그가 당황하는 동안 내내, 먼 사촌 나사렛 예수가 진정한 메시야이고, 장차 다윗의 왕좌에 앉을 것이며, 그는(요한은) 그가 미리 보낸 전령{傳令}이요 수석 지지자가 되리라고, 어머니가 그에게 확신시켰다.
135:3.3 (1498.2)
John was never able completely to rise above the confusion produced by what he had heard from his parents concerning Jesus and by these passages which he read in the Scriptures. In Daniel he read: “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and there was given him dominion and glory and a kingdom.” But these words of the prophet did not harmonize with what his parents had taught him. Neither did his talk with Jesus, at the time of his visit when he was eighteen years old, correspond with these statements of the Scriptures. Notwithstanding this confusion, throughout all of his perplexity his mother assured him that his distant cousin, Jesus of Nazareth, was the true Messiah, that he had come to sit on the throne of David, and that he (John) was to become his advance herald and chief support.
로마의 타락과 사악함에 대해서, 그리고 제국의 방탕함과 도덕적 결핍에 관해서 들은대로, 곧 헤롯 안티파스와 유대지방 총독의 사악함에 대하여 알고 있는대로, 요한은 시대의 끝이 임박하고 있음을 믿기로 마음먹었다. 거칠지만 때 묻지 않은 고상한 이 소년에게, 세상은 이제 사람의 시대가 끝나고, 신의 새 시대--곧 하늘 나라--가 임하도록 무르익은 것처럼 보였다. 요한의 마음 속에서는, 자신이 옛 선지자들의 마지막인 동시에 새 시대의 첫 선지자가 되리라는 느낌이 자라났다. 그는 뛰쳐나가서 모든 사람에게 다음과 같이 선포하고 싶은, 강렬해지는 자극으로 상당히 흔들렸다:“회개하라! 하나님의 마음에 들도록 하라! 마지막 날을 준비하고;세상일의 새롭고 영원한 체제 곧 하늘 나라의 출현을 위하여 스스로 준비하라.”
135:3.4 (1498.3)
From all John heard of the vice and wickedness of Rome and the dissoluteness and moral barrenness of the empire, from what he knew of the evil doings of Herod Antipas and the governors of Judea, he was minded to believe that the end of the age was impending. It seemed to this rugged and noble child of nature that the world was ripe for the end of the age of man and the dawn of the new and divine age—the kingdom of heaven. The feeling grew in John’s heart that he was to be the last of the old prophets and the first of the new. And he fairly vibrated with the mounting impulse to go forth and proclaim to all men: “Repent! Get right with God! Get ready for the end; prepare yourselves for the appearance of the new and eternal order of earth affairs, the kingdom of heaven.”
135:4.1 (1499.1)
On August 17, a.d. 22, when John was twenty-eight years of age, his mother suddenly passed away. Elizabeth’s friends, knowing of the Nazarite restrictions regarding contact with the dead, even in one’s own family, made all arrangements for the burial of Elizabeth before sending for John. When he received word of the death of his mother, he directed Ezda to drive his herds to Engedi and started for Hebron.
135:4.2 (1499.2)
On returning to Engedi from his mother’s funeral, he presented his flocks to the brotherhood and for a season detached himself from the outside world while he fasted and prayed. John knew only of the old methods of approach to divinity; he knew only of the records of such as Elijah, Samuel, and Daniel. Elijah was his ideal of a prophet. Elijah was the first of the teachers of Israel to be regarded as a prophet, and John truly believed that he was to be the last of this long and illustrious line of the messengers of heaven.
135:4.3 (1499.3)
For two and a half years John lived at Engedi, and he persuaded most of the brotherhood that “the end of the age was at hand”; that “the kingdom of heaven was about to appear.” And all his early teaching was based upon the current Jewish idea and concept of the Messiah as the promised deliverer of the Jewish nation from the domination of their gentile rulers.
이 기간 내내, 요한은 나실인 본거지 엔게디에서 발견한 신성시되는 문서들을 많이 읽었다. 특히 이사야서에서, 그리고 당대에 이르기까지 마지막 선지자였던 말라기의 문서에서 깊은 감명을 받았다. 이사야서 마지막 다섯 장을 읽고 또 읽었으며, 이 예언을 믿었다. 그리고 나서 다음 구절을 말라기서에서 읽곤 했다:“보라, 주의 크고 두려운 날이 이르기 전에, 내가 선지자 엘리야를 너희에게 보낼 것이며;그가 아비들의 마음을 자녀에게로 돌이키게 하고, 자녀의 마음을 그들의 아비에게로 돌이키게 할 것인데, 그렇지 않으면 두렵건대 내가 와서 저주로 그 땅을 칠 것이다.” 그리고 도래하는 천국에 관해 전도하고 앞으로 올 진노로부터 도망가라고 동료 유대인에게 훈계하러 나가려는 요한을 단념시킨 것은, 엘리야가 돌아오리라는 말라기의 이 약속뿐이었다. 요한은 도래하는 천국 소식을 전파할 준비가 충분히 돼있었지만, 엘리야의 도래에 대한 이 기대가 그를 2년 이상 붙잡아 뒀다. 그는 자신이 엘리야가 아님을 알았다. 말라기는 무엇을 의미했을까? 그 예언은 글자 그대로인가, 아니면 상징인가? 그는 마침내, 첫 선지자가 엘리야라는 이름이었으므로, 마지막 선지자도 결국 같은 이름으로 알려져야 하리라고 감히 생각하게 됐다. 그럼에도 의심이 들었고, 이 의심은 언제라도 자신을 엘리야라고 부르지 못하도록 만들기에 충분했다.
135:4.4 (1499.4)
Throughout this period John read much in the sacred writings which he found at the Engedi home of the Nazarites. He was especially impressed by Isaiah and by Malachi, the last of the prophets up to that time. He read and reread the last five chapters of Isaiah, and he believed these prophecies. Then he would read in Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers toward the children and the hearts of the children toward their fathers, lest I come and smite the earth with a curse.” And it was only this promise of Malachi that Elijah would return that deterred John from going forth to preach about the coming kingdom and to exhort his fellow Jews to flee from the wrath to come. John was ripe for the proclamation of the message of the coming kingdom, but this expectation of the coming of Elijah held him back for more than two years. He knew he was not Elijah. What did Malachi mean? Was the prophecy literal or figurative? How could he know the truth? He finally dared to think that, since the first of the prophets was called Elijah, so the last should be known, eventually, by the same name. Nevertheless, he had doubts, doubts sufficient to prevent his ever calling himself Elijah.
요한이 그 시대 사람의 죄와 타락에 대해 직설적이고 쌀쌀맞게 비난하는 방법을 택한 것은, 엘리야의 영향 때문이었다. 그는 엘리야처럼 옷을 입고 엘리야처럼 말하려고 애썼는데;외모로 나타나는 모든 면에서 그 옛 선지자와 비슷했다. 그는 정말로 눈길을 끄는 건장한 자연인{自然人}이었고, 조금도 두려움이 없는, 감히 정의를 부르짖는 설교자였다. 요한은 무식한 자가 아니었고, 신성시되는 유대 문서를 잘 알았으나, 세련되지는 못했다. 그는 명철한 사고가였고 능력 있는 웅변가였고 불같은 탄핵자였다. 그 시대에 본보기라고 할 수는 없었지만, 감명을 주는 훈계자였다.
135:4.5 (1499.5)
It was the influence of Elijah that caused John to adopt his methods of direct and blunt assault upon the sins and vices of his contemporaries. He sought to dress like Elijah, and he endeavored to talk like Elijah; in every outward aspect he was like the olden prophet. He was just such a stalwart and picturesque child of nature, just such a fearless and daring preacher of righteousness. John was not illiterate, he did well know the Jewish sacred writings, but he was hardly cultured. He was a clear thinker, a powerful speaker, and a fiery denunciator. He was hardly an example to his age, but he was an eloquent rebuke.
135:5.1 (1500.1)
In order to understand John’s message, account should be taken of the status of the Jewish people at the time he appeared upon the stage of action. For almost one hundred years all Israel had been in a quandary; they were at a loss to explain their continuous subjugation to gentile overlords. Had not Moses taught that righteousness was always rewarded with prosperity and power? Were they not God’s chosen people? Why was the throne of David desolate and vacant? In the light of the Mosaic doctrines and the precepts of the prophets the Jews found it difficult to explain their long-continued national desolation.
예수와 요한의 시대보다 약 100년 전에, 새 학파의 종교 선생들 곧 종말론자들이 팔레스틴에서 일어났다. 이 새 선생들은, 민족의 죄에 대한 벌을 유대인이 치르고 있다는 구실로, 그들의 수난과 굴욕을 설명하려는 한 믿음 체계를 이끌어냈다. 그들은 예전에 바벨론 포로생활 및 기타 포로생활을 설명하는 데 적용됐던 잘-알려진 여러 이유에 의존했다. 그러나 종말론자들은 이렇게 가르쳤다:이스라엘은 용기를 내야하며;고통 받는 날은 거의 지나갔으며;하나님께 택함 받은 백성의 단련은 거의 끝났으며;이방 외국인에 대한 하나님의 인내심도 한계에 도달했다. 로마 통치의 종료는, 그 시대의 종료, 그리고 어떤 면에서는 세상의 종말을 의미하는 말이었다. 이 새 선생들은 다니엘의 예견에 깊이 의존했고, 창조는 마지막 단계로 들어가고 있으며;이 세상 나라들은 곧 하나님 나라가 될 것이라고 끈기 있게 가르쳤다. 당시에 유대인 정신 속에서는, 이것이 요한의 교훈과 예수의 교훈의 골자가 됐던 그 단어--곧 하늘 나라--의 의미였다. 팔레스틴의 유대인에게 “하늘 나라”는 단지 한 가지 의미가 있을 뿐이었는데:하나님(곧 메시야)께서 하늘에서 다스리는 것과 똑같은 완벽한 능력으로 이 세상 나라들을 다스리시는, 절대로 정의로운--“당신의 뜻이 하늘에서 이룬 것 같이 땅에서도 이루어지는” 국가--를 의미했다.
135:5.2 (1500.2)
About one hundred years before the days of Jesus and John a new school of religious teachers arose in Palestine, the apocalyptists. These new teachers evolved a system of belief that accounted for the sufferings and humiliation of the Jews on the ground that they were paying the penalty for the nation’s sins. They fell back onto the well-known reasons assigned to explain the Babylonian and other captivities of former times. But, so taught the apocalyptists, Israel should take heart; the days of their affliction were almost over; the discipline of God’s chosen people was about finished; God’s patience with the gentile foreigners was about exhausted. The end of Roman rule was synonymous with the end of the age and, in a certain sense, with the end of the world. These new teachers leaned heavily on the predictions of Daniel, and they consistently taught that creation was about to pass into its final stage; the kingdoms of this world were about to become the kingdom of God. To the Jewish mind of that day this was the meaning of that phrase—the kingdom of heaven—which runs throughout the teachings of both John and Jesus. To the Jews of Palestine the phrase “kingdom of heaven” had but one meaning: an absolutely righteous state in which God (the Messiah) would rule the nations of earth in perfection of power just as he ruled in heaven—“Your will be done on earth as in heaven.”
135:5.3 (1500.3)
In the days of John all Jews were expectantly asking, “How soon will the kingdom come?” There was a general feeling that the end of the rule of the gentile nations was drawing near. There was present throughout all Jewry a lively hope and a keen expectation that the consummation of the desire of the ages would occur during the lifetime of that generation.
유대인들은, 도래{到來}할 천국의 본질을 추측하는 데서는 크게 달랐던 반면, 그 사건이 박두했고, 가까이, 심지어 바로 문 앞에 이르렀다고 하나같이 믿었다. 구약 성경을 읽은 많은 사람은 팔레스틴에 나타날 새 왕을 원했는데, 다윗 왕의 후계자 곧 온 세상의 정당하고 의로운 통치자로서 인정받을 그런 메시야가 적들로부터 해방시켜서 다스릴, 재건{再建}된 유대 나라를 글자 그대로 원했다. 이보다는 작은 무리지만, 또 다른 집단의 경건한 유대인들은, 이 하나님 나라에 대하여 매우 다른 견해를 갖고 있었다. 이들은, 도래할 나라는 이 세상 나라가 아니고, 세상은 어떤 종말에 가까워지고 있고, “새 하늘과 새 땅”이 하나님 나라 설립을 예고할 것이라고 가르쳤으며;이 나라는 영구한 통치권이 되고, 죄는 끝나고, 새 나라의 시민은 이런 끝없는 복을 누리면서 불멸하게 될 것이라고 가르쳤다.
135:5.4 (1500.4)
While the Jews differed greatly in their estimates of the nature of the coming kingdom, they were alike in their belief that the event was impending, near at hand, even at the door. Many who read the Old Testament literally looked expectantly for a new king in Palestine, for a regenerated Jewish nation delivered from its enemies and presided over by the successor of King David, the Messiah who would quickly be acknowledged as the rightful and righteous ruler of all the world. Another, though smaller, group of devout Jews held a vastly different view of this kingdom of God. They taught that the coming kingdom was not of this world, that the world was approaching its certain end, and that “a new heaven and a new earth” were to usher in the establishment of the kingdom of God; that this kingdom was to be an everlasting dominion, that sin was to be ended, and that the citizens of the new kingdom were to become immortal in their enjoyment of this endless bliss.
씻어버리거나 정화시키는 어떤 맹렬한 단련이, 이 세상에 새 나라를 설립하기 전에 반드시 있으리라는 것에, 모든 사람이 동의했다. 글자 그대로 해석하는 자들은, 세계 대전이 일어나서 모든 불신자를 멸망시키고, 신실한 자들은 보편적이고 영원한 승리를 거둘 것이라고 가르쳤다. 영적으로 해석하는 자들은, 하나님의 큰 심판이 천국의 도래를 예고할 것이라고 가르쳤는데, 그 심판은, 불의한 자에게 벌을 주고 최종으로 파멸시키는 마땅한 판결을 받도록 넘겨주는 동시에, 선택받은 백성 가운데 믿는 성도들을 사람의 아들과 함께 명예롭고 권위 있는 자리로 높일 것이요, 이 사람의 아들은 되찾은 나라들을 하나님의 이름으로 통치할 것이라고 했다. 그리고 후자{後者}의 이 집단은, 많은 경건한 이방인도 새 나라 공동체에 받아들여 질 수 있다고 믿기까지 했다.
135:5.5 (1500.5)
All were agreed that some drastic purging or purifying discipline would of necessity precede the establishment of the new kingdom on earth. The literalists taught that a world-wide war would ensue which would destroy all unbelievers, while the faithful would sweep on to universal and eternal victory. The spiritists taught that the kingdom would be ushered in by the great judgment of God which would relegate the unrighteous to their well-deserved judgment of punishment and final destruction, at the same time elevating the believing saints of the chosen people to high seats of honor and authority with the Son of Man, who would rule over the redeemed nations in God’s name. And this latter group even believed that many devout gentiles might be admitted to the fellowship of the new kingdom.
유대인 가운데 더러는, 하나님이 직접 신성하게 간섭함으로써, 이 새 나라를 세울지도 모른다는 의견을 가졌지만, 대다수는 어떤 중재{仲裁}하는 대표자 곧 메시야를 개입시킬 것이라고 믿었다. 요한과 예수 시대 사람의 정신 속에서는, 이것이 메시야라는 용어가 간직할 수 있었던 유일하게 가능한 의미였다. 메시야가 단지 하나님의 뜻을 가르치는 자 또는 의로운 삶을 선포하는 자를 가리킬 수는 없었다. 유대인은 그런 모든 거룩한 사람에게 선지자라는 칭호를 부여했다. 메시야는 선지자보다 뛰어나야했으며;메시야는 새 나라 곧 하나님 나라 설립을 이끌어야했다. 이것을 이루지 못하는 사람이라면, 어떤 사람도 유대인의 전통적 감각에서 메시야가 될 수 없었다.
135:5.6 (1501.1)
Some of the Jews held to the opinion that God might possibly establish this new kingdom by direct and divine intervention, but the vast majority believed that he would interpose some representative intermediary, the Messiah. And that was the only possible meaning the term Messiah could have had in the minds of the Jews of the generation of John and Jesus. Messiah could not possibly refer to one who merely taught God’s will or proclaimed the necessity for righteous living. To all such holy persons the Jews gave the title of prophet. The Messiah was to be more than a prophet; the Messiah was to bring in the establishment of the new kingdom, the kingdom of God. No one who failed to do this could be the Messiah in the traditional Jewish sense.
어떤 사람이 이 메시야일까? 이 점에서도 역시 유대 선생들은 의견이 달랐다. 옛 선생들은 다윗의 자손이라는 교리에 집착했다. 새 선생들은, 새 나라는 하늘나라이므로, 새 통치자 역시, 하늘에서 하나님 오른쪽에 오래 앉아계셨던 신성한 어떤 인물일지 모른다고 가르쳤다. 그리고 이상하게 보이겠지만, 새 나라의 통치자를 이렇게 상상했던 자들은, 그는 인간 메시야가 아니요, 단순한 사람이 아니라 “사람의 아들”--곧 하나님의 아들--로서, 새롭게 된 이 세상의 통치권을 이렇게 맡으려고 오래 기다려온, 하늘 왕자라고 봤다. “하나님 나라가 임박했으니, 회개하라!”고 선포하면서 요한이 나아갔을 때, 유대 나라의 종교적 배경이 그러했다.
135:5.7 (1501.2)
Who would this Messiah be? Again the Jewish teachers differed. The older ones clung to the doctrine of the son of David. The newer taught that, since the new kingdom was a heavenly kingdom, the new ruler might also be a divine personality, one who had long sat at God’s right hand in heaven. And strange as it may appear, those who thus conceived of the ruler of the new kingdom looked upon him not as a human Messiah, not as a mere man, but as “the Son of Man”—a Son of God—a heavenly Prince, long held in waiting thus to assume the rulership of the earth made new. Such was the religious background of the Jewish world when John went forth proclaiming: “Repent, for the kingdom of heaven is at hand!”
135:5.8 (1501.3)
It becomes apparent, therefore, that John’s announcement of the coming kingdom had not less than half a dozen different meanings in the minds of those who listened to his impassioned preaching. But no matter what significance they attached to the phrases which John employed, each of these various groups of Jewish-kingdom expectants was intrigued by the proclamations of this sincere, enthusiastic, rough-and-ready preacher of righteousness and repentance, who so solemnly exhorted his hearers to “flee from the wrath to come.”
135:6.1 (1501.4)
Early in the month of March, a.d. 25, John journeyed around the western coast of the Dead Sea and up the river Jordan to opposite Jericho, the ancient ford over which Joshua and the children of Israel passed when they first entered the promised land; and crossing over to the other side of the river, he established himself near the entrance to the ford and began to preach to the people who passed by on their way back and forth across the river. This was the most frequented of all the Jordan crossings.
말씀을 들은 모든 사람에게, 요한은 분명히 전도자 이상의 사람이었다. 유대지방 광야에서 온 이 이상한 사람에게 귀 기울였던 대부분의 사람은, 선지자의 목소리를 들었다고 믿으면서 떠났다. 지친 가운데 기다리던 이 유대인 혼들이 그런 현상으로 인해 심각하게 동요되는 것은 당연했다. 전체 유대 역사에서, 아브라함의 경건한 자녀들이 이처럼 “이스라엘의 위안”을 갈망하거나, 그토록 열렬하게 “왕국의 회복”을 기다린 적이 없었다. 전체 유대 역사에서, 요단강 남쪽 길목의 둑에서 바로 이때에 그렇게 신비롭게 나타나서 전파한, “하늘 나라가 가까이 왔다”는 요한의 메시지만큼, 그토록 심오하고 보편적인 호소를 한 적이 없었다.
135:6.2 (1501.5)
It was apparent to all who heard John that he was more than a preacher. The great majority of those who listened to this strange man who had come up from the Judean wilderness went away believing that they had heard the voice of a prophet. No wonder the souls of these weary and expectant Jews were deeply stirred by such a phenomenon. Never in all Jewish history had the devout children of Abraham so longed for the “consolation of Israel” or more ardently anticipated “the restoration of the kingdom.” Never in all Jewish history could John’s message, “the kingdom of heaven is at hand,” have made such a deep and universal appeal as at the very time he so mysteriously appeared on the bank of this southern crossing of the Jordan.
135:6.3 (1502.1)
He came from the herdsmen, like Amos. He was dressed like Elijah of old, and he thundered his admonitions and poured forth his warnings in the “spirit and power of Elijah.” It is not surprising that this strange preacher created a mighty stir throughout all Palestine as the travelers carried abroad the news of his preaching along the Jordan.
이 나실인 설교자의 활동에는 또 다른 새로운 특색이 있었는데:그를 믿고 요단강에 나온 모든 사람에게 “죄 사함을 받도록” 세례를 주는 것이었다. 비록 세례가 유대인 사이에서 새로운 예식이 아니었더라도, 그들은 지금 요한이 시행하는 방식을 본 적이 없었다. 친교하러 성전 바깥뜰에 들어오도록 이방인 개종자들에게 이렇게 세례를 주던 관행은 오래 전부터 있었지만, 회개의 세례를 받으라고 유대인 자신이 요구받은 적은 한 번도 없었다. 요한이 전도하고 세례를 주기 시작한 때부터, 헤롯 안티파스의 부추김으로 체포되어 감옥에 갇힐 때까지는 겨우 15개월이었으나, 이 짧은 기간에 10만 명 훨씬 넘는 회개자에게 세례를 줬다.
135:6.4 (1502.2)
There was still another and a new feature about the work of this Nazarite preacher: He baptized every one of his believers in the Jordan “for the remission of sins.” Although baptism was not a new ceremony among the Jews, they had never seen it employed as John now made use of it. It had long been the practice thus to baptize the gentile proselytes into the fellowship of the outer court of the temple, but never had the Jews themselves been asked to submit to the baptism of repentance. Only fifteen months intervened between the time John began to preach and baptize and his arrest and imprisonment at the instigation of Herod Antipas, but in this short time he baptized considerably over one hundred thousand penitents.
이 해 5월에, 요한이 아직 베다니 개울에 머물고 있을 때, 제사장과 레위인은, 그가 자기를 메시야라고 주장하는지, 그리고 누구의 권위로 전도하는지 물어보려고 대표단을 보냈다. 질문하는 자들에게 요한이 대답했다:“선지자가 예언했던, ‘광야에서 외치는 자의 소리’가 가로되, ‘주의 길을 예비하라, 우리 하나님을 위하여 대로를 평탄케 하라. 골짜기마다 돋우어지고, 산마다, 작은 산마다 낮아지고, 고르지 않은 곳이 평탄케 되고, 험한 곳이 순탄한 계곡이 될 것이요, 모든 육신은 하나님의 구원을 볼 것이라’는 말씀을 너희가 들었노라고, 가서 너희 주인들에게 전하라.”
135:6.6 (1502.4)
In May of this year, while he still lingered at Bethany ford, the priests and Levites sent a delegation out to inquire of John whether he claimed to be the Messiah, and by whose authority he preached. John answered these questioners by saying: “Go tell your masters that you have heard ‘the voice of one crying in the wilderness,’ as spoken by the prophet, saying, ‘make ready the way of the Lord, make straight a highway for our God. Every valley shall be filled, and every mountain and hill shall be brought low; the uneven ground shall become a plain, while the rough places shall become a smooth valley; and all flesh shall see the salvation of God.’”
요한은, 담대하지만 재치 없는 설교자였다. 어느 날 요단강 서쪽 강둑에서 전도하면서 세례를 주고 있을 때, 바리새인 무리와 몇몇 사두개인이 앞으로 나와서 세례를 받으려고 그의 앞에 섰다. 물속으로 인도하기 전에, 요한은 그 집단 전부를 대상으로 말했다:“불 앞에 있는 독사들처럼 임박한 진노를 피하라고, 누가 너희에게 경고하더냐? 나는 너희에게 세례를 주겠지만, 경고하는데, 너희가 죄를 용서받고자 한다면, 진지한 회개에 합당한 열매를 맺으라. 아브라함이 너희 조상이라고 나에게 말하지 말라. 내가 선언하는데, 하나님께서는 너희 앞에 있는 이 열두 돌로도, 아브라함에게 합당한 자손을 일으키실 수 있다. 그리고 지금까지도 도끼가 바로 그 나무뿌리들을 겨누고 있다. 좋은 열매 맺지 않는 나무마다 잘려서 불에 던져지게 돼있다.” (그가 언급한 열두 돌은, “열두 지파”가 약속의 땅에 처음 들어갔을 때, 바로 이 지점에서 그들이 건너간 것을 기념하려고 예슈아{여호수아}가 세웠다는 기념비였다.)
135:6.7 (1502.5)
John was a heroic but tactless preacher. One day when he was preaching and baptizing on the west bank of the Jordan, a group of Pharisees and a number of Sadducees came forward and presented themselves for baptism. Before leading them down into the water, John, addressing them as a group said: “Who warned you to flee, as vipers before the fire, from the wrath to come? I will baptize you, but I warn you to bring forth fruit worthy of sincere repentance if you would receive the remission of your sins. Tell me not that Abraham is your father. I declare that God is able of these twelve stones here before you to raise up worthy children for Abraham. And even now is the ax laid to the very roots of the trees. Every tree that brings not forth good fruit is destined to be cut down and cast into the fire.” (The twelve stones to which he referred were the reputed memorial stones set up by Joshua to commemorate the crossing of the “twelve tribes” at this very point when they first entered the promised land.)
135:6.8 (1502.6)
John conducted classes for his disciples, in the course of which he instructed them in the details of their new life and endeavored to answer their many questions. He counseled the teachers to instruct in the spirit as well as the letter of the law. He instructed the rich to feed the poor; to the tax gatherers he said: “Extort no more than that which is assigned you.” To the soldiers he said: “Do no violence and exact nothing wrongfully—be content with your wages.” While he counseled all: “Make ready for the end of the age—the kingdom of heaven is at hand.”
요한은 도래할 왕국과 그 왕에 대하여 여전히 혼동된 관념을 갖고 있었다. 오래 전도할수록 더욱 혼동했으나, 도래할 천국의 본질에 관한 이 지적{知的} 불확실성은, 천국의 출현이 확실히 임박했다는 그의 신념을 조금도 무너뜨리지 못했다. 정신으로는 요한이 혼동했을지 모르지만, 영으로는 결코 그렇지 않았다. 도래할 천국에 관해서는 의심하지 않았으나, 예수가 천국의 통치자일지 아닐지에 대해서는 확신이 없었다. 다윗 왕권이 복권되리라는 관념에 요한이 매달리는 동안에는, 다윗의 성읍에서 태어난 예수가 바로 그토록 오래 기다려 온 구원자라는 부모의 가르침에 모순이 없는 듯 했지만;영적인 나라의 교리와, 이 세상에서 현세의 시대가 끝날 것이라는 교리 쪽으로 마음이 더 기울었을 때에는, 그런 경우가 생길 때 예수가 어떤 역할을 감당할 것인지 몹시 의심이 들었다. 때로는 모든 것을 의심하기도 했으나, 오래 가지는 않았다. 이 모든 것에 대하여 사촌과 이야기하기를 진정으로 소망했지만, 이것은 그들이 명시한 약속에 어긋났다.
135:7.1 (1503.1)
John still had confused ideas about the coming kingdom and its king. The longer he preached the more confused he became, but never did this intellectual uncertainty concerning the nature of the coming kingdom in the least lessen his conviction of the certainty of the kingdom’s immediate appearance. In mind John might be confused, but in spirit never. He was in no doubt about the coming kingdom, but he was far from certain as to whether or not Jesus was to be the ruler of that kingdom. As long as John held to the idea of the restoration of the throne of David, the teachings of his parents that Jesus, born in the City of David, was to be the long-expected deliverer, seemed consistent; but at those times when he leaned more toward the doctrine of a spiritual kingdom and the end of the temporal age on earth, he was sorely in doubt as to the part Jesus would play in such events. Sometimes he questioned everything, but not for long. He really wished he might talk it all over with his cousin, but that was contrary to their expressed agreement.
북쪽으로 여행하면서, 요한은 예수에 대해 많이 생각했다. 요단강을 거슬러 여행하는 동안 열두 곳 이상 머물렀다. 아담에서, “당신이 메시야이십니까?”라는 제자들의 노골적인 질문에 대답하는 가운데, “내 뒤에 오실 다른 분”이라고 처음으로 언급했다. 그는 덧붙여서 말했다:“나보다 위대한 분이 내 뒤에 오시는데, 나는 엎드려 그의 신발 끈 풀기도 감당치 못할 것이다. 나는 너희에게 물로 세례를 주지만, 그는 너희에게 거룩한 영으로 세례를 주실 것이다. 그는 키를 손에 들고 자기 타작마당을 철저히 정리할 것이며;곡식은 모아서 곳간에 들이지만, 쭉정이는 심판의 불에 태우실 것이다.”
135:7.2 (1503.2)
As John journeyed north, he thought much about Jesus. He paused at more than a dozen places as he traveled up the Jordan. It was at Adam that he first made reference to “another one who is to come after me” in answer to the direct question which his disciples asked him, “Are you the Messiah?” And he went on to say: “There will come after me one who is greater than I, whose sandal straps I am not worthy to stoop down and unloose. I baptize you with water, but he will baptize you with the Holy Spirit. And his shovel is in his hand thoroughly to cleanse his threshing floor; he will gather the wheat into his garner, but the chaff will he burn up with the judgment fire.”
135:7.3 (1503.3)
In response to the questions of his disciples John continued to expand his teachings, from day to day adding more that was helpful and comforting compared with his early and cryptic message: “Repent and be baptized.” By this time throngs were arriving from Galilee and the Decapolis. Scores of earnest believers lingered with their adored teacher day after day.
서기 25년 12월, 요한이 요단강을 따라 올라가면서 펠라 근처에 왔을 즈음에, 그의 명성이 온 팔레스틴에 두루 퍼졌고, 그의 활약은 갈릴리 호수 근처 도시들에서 최고 화젯거리가 됐다. 예수는 요한의 메시지에 대해 호의적으로 이야기했으며, 이것은 많은 가버나움 사람들로 하여금, 회개와 세례를 베푸는 요한 종파에 가담하도록 만들었다. 요한이 펠라 근처에서 전도하기 시작한 직후인 12월에, 세베대의 아들인 어부 야고보와 요한도 내려가서 세례를 받았다. 그들은 매주 한 번씩 요한을 만나러 갔고, 그 전도자의 활동에 관하여 새로 직접 보고 들은 것을 예수에게 전했다.
135:8.1 (1503.4)
By December of a.d. 25, when John reached the neighborhood of Pella in his journey up the Jordan, his fame had extended throughout all Palestine, and his work had become the chief topic of conversation in all the towns about the lake of Galilee. Jesus had spoken favorably of John’s message, and this had caused many from Capernaum to join John’s cult of repentance and baptism. James and John the fishermen sons of Zebedee had gone down in December, soon after John took up his preaching position near Pella, and had offered themselves for baptism. They went to see John once a week and brought back to Jesus fresh, firsthand reports of the evangelist’s work.
예수의 동생 야고보와 유다는 세례 받으러 요한에게 내려가는 것에 대해 논의한 적이 있었으며;이때 안식일 예배를 드리려고 유다가 가버나움에 왔기 때문에, 그와 야고보는 회당에서 예수의 설교를 들은 다음 자신들의 계획에 대해 예수와 상의하기로 결정했다. 이것은 서기 26년 1월 12일, 토요일 밤의 일이었다. 예수는 그 의논을 내일로 미루자고 했으며, 그때 대답하겠다고 했다. 그날 밤에 그는 하늘에 계신 아버지와 긴밀하게 교류하느라 거의 밤을 지새웠다. 동생들과 함께 점심을 먹으면서, 요한에게 세례 받는 것에 대해 조언을 줄 계획이었다. 그 일요일 아침에, 예수는 평상시처럼 배 만드는 작업장에서 일했다. 야고보와 유다가 점심을 갖고 도착했으나, 아직 점심 휴식시간이 되지 않았고, 그런 문제에 예수가 얼마나 규칙적인지 잘 알았으므로, 목재실에서 그를 기다렸다.
135:8.2 (1503.5)
Jesus’ brothers James and Jude had talked about going down to John for baptism; and now that Jude had come over to Capernaum for the Sabbath services, both he and James, after listening to Jesus’ discourse in the synagogue, decided to take counsel with him concerning their plans. This was on Saturday night, January 12, a.d. 26. Jesus requested that they postpone the discussion until the following day, when he would give them his answer. He slept very little that night, being in close communion with the Father in heaven. He had arranged to have noontime lunch with his brothers and to advise them concerning baptism by John. That Sunday morning Jesus was working as usual in the boatshop. James and Jude had arrived with the lunch and were waiting in the lumber room for him, as it was not yet time for the midday recess, and they knew that Jesus was very regular about such matters.
135:8.3 (1504.1)
Just before the noon rest, Jesus laid down his tools, removed his work apron, and merely announced to the three workmen in the room with him, “My hour has come.” He went out to his brothers James and Jude, repeating, “My hour has come—let us go to John.” And they started immediately for Pella, eating their lunch as they journeyed. This was on Sunday, January 13. They tarried for the night in the Jordan valley and arrived on the scene of John’s baptizing about noon of the next day.
135:8.4 (1504.2)
John had just begun baptizing the candidates for the day. Scores of repentants were standing in line awaiting their turn when Jesus and his two brothers took up their positions in this line of earnest men and women who had become believers in John’s preaching of the coming kingdom. John had been inquiring about Jesus of Zebedee’s sons. He had heard of Jesus’ remarks concerning his preaching, and he was day by day expecting to see him arrive on the scene, but he had not expected to greet him in the line of baptismal candidates.
그토록 많은 개종자에게 신속히 세례를 주는 세부사항에 몰두했으므로, 요한은 사람의 아들이 바로 앞에 설 때까지 예수를 바라보지 못했다. 요한이 예수를 알아봤을 때, 육신으로는 사촌인 그에게 인사하는 동안 예식은 잠시 중지됐고, “왜 당신이 나를 만나러 강까지 내려옵니까?”라고 물었다. 그러자 예수가 대답했다:“너에게 세례를 받기 위해서다.” 요한이 대답했다:“그러나 내가 당신에게 세례 받아야하는데, 어찌하여 당신이 나에게 옵니까?” 그러자 예수는 요한에게 속삭였다:“이제 내 말대로 하자, 우리가 이렇게 해서, 나와 함께 서 있는 형제들에게 모범이 되고, 사람들이 나의 때가 왔음을 알게 하려는 것이다.”
135:8.5 (1504.3)
Being engrossed with the details of rapidly baptizing such a large number of converts, John did not look up to see Jesus until the Son of Man stood in his immediate presence. When John recognized Jesus, the ceremonies were halted for a moment while he greeted his cousin in the flesh and asked, “But why do you come down into the water to greet me?” And Jesus answered, “To be subject to your baptism.” John replied: “But I have need to be baptized by you. Why do you come to me?” And Jesus whispered to John: “Bear with me now, for it becomes us to set this example for my brothers standing here with me, and that the people may know that my hour has come.”
예수의 어조는 단호했고 권위 있었다. 서기 26년 1월 14일 월요일 정오에, 요한은 요단강에서 나사렛 예수에게 세례 주려고 준비하면서 감정에 북받쳐 전율했다. 이렇게 하여, 요한은 예수와 두 동생 야고보와 유다에게 세례를 줬다. 그리고 이 세 사람에게 세례를 준 후에, 요한은 이것으로 끝내고 사람들을 돌려보내면서, 이튿날 정오에 다시 세례를 시작하겠다고 발표했다. 사람들이 떠나가는 동안, 아직 물속에 서있던 네 사람은 이상한 소리를 들었고, 얼마 안 있어서 하나의 환영{幻影}이 잠시 예수의 머리 바로 위에 나타났으며, 그들은 어떤 소리가 말하는 것을 들었다:“이는 내 사랑하는 아들이요, 그 안에서 내가 크게 기뻐하는 자라.” 예수의 얼굴 표정에 큰 변화가 일어났으며, 아무 말 없이 물에서 나와 그들을 떠났고, 동쪽 언덕으로 걸어갔다. 그리고 40일 동안, 아무도 예수를 다시 보지 못했다.
135:8.6 (1504.4)
There was a tone of finality and authority in Jesus’ voice. John was atremble with emotion as he made ready to baptize Jesus of Nazareth in the Jordan at noon on Monday, January 14, a.d. 26. Thus did John baptize Jesus and his two brothers James and Jude. And when John had baptized these three, he dismissed the others for the day, announcing that he would resume baptisms at noon the next day. As the people were departing, the four men still standing in the water heard a strange sound, and presently there appeared for a moment an apparition immediately over the head of Jesus, and they heard a voice saying, “This is my beloved Son in whom I am well pleased.” A great change came over the countenance of Jesus, and coming up out of the water in silence he took leave of them, going toward the hills to the east. And no man saw Jesus again for forty days.
135:8.7 (1504.5)
John followed Jesus a sufficient distance to tell him the story of Gabriel’s visit to his mother ere either had been born, as he had heard it so many times from his mother’s lips. He allowed Jesus to continue on his way after he had said, “Now I know of a certainty that you are the Deliverer.” But Jesus made no reply.
135:9.1 (1505.1)
When John returned to his disciples (he now had some twenty-five or thirty who abode with him constantly), he found them in earnest conference, discussing what had just happened in connection with Jesus’ baptism. They were all the more astonished when John now made known to them the story of the Gabriel visitation to Mary before Jesus was born, and also that Jesus spoke no word to him even after he had told him about this. There was no rain that evening, and this group of thirty or more talked long into the starlit night. They wondered where Jesus had gone, and when they would see him again.
135:9.2 (1505.2)
After the experience of this day the preaching of John took on new and certain notes of proclamation concerning the coming kingdom and the expected Messiah. It was a tense time, these forty days of tarrying, waiting for the return of Jesus. But John continued to preach with great power, and his disciples began at about this time to preach to the overflowing throngs which gathered around John at the Jordan.
135:9.3 (1505.3)
In the course of these forty days of waiting, many rumors spread about the countryside and even to Tiberias and Jerusalem. Thousands came over to see the new attraction in John’s camp, the reputed Messiah, but Jesus was not to be seen. When the disciples of John asserted that the strange man of God had gone to the hills, many doubted the entire story.
예수가 떠난 지 3주쯤 됐을 때, 예루살렘에서 제사장과 바리새인들의 새 대표단이 펠라의 그 현장에 도착했다. 그들은 대놓고 요한에게, 그가 모세가 약속한 선지자인지 엘리야인지 물었으며;요한이 “나는 아니라”고 대답하자, 그들은 다시, “당신은 메시야인가?”라고 대담하게 물었고, 요한은 “나는 아니라”고 대답했다. 그러자 예루살렘에서 온 이 사람들이 말했다:“당신이 엘리야도, 선지자도, 메시야도 아니면, 어찌하여 세례를 주면서 이 모든 소란을 일으키느냐?” 요한이 대답했다:“내 말을 듣고 나에게서 세례 받은 자들을 위해서라면 내가 누구인지 말하겠으나, 분명히 선언하는데, 나는 물로 세례를 주지만, 너희에게 거룩한 영으로 세례 주려고 돌아오실 그분이 우리와 함께 있었다.”
135:9.4 (1505.4)
About three weeks after Jesus had left them, there arrived on the scene at Pella a new deputation from the priests and Pharisees at Jerusalem. They asked John directly if he was Elijah or the prophet that Moses promised; and when John said, “I am not,” they made bold to ask, “Are you the Messiah?” and John answered, “I am not.” Then said these men from Jerusalem: “If you are not Elijah, nor the prophet, nor the Messiah, then why do you baptize the people and create all this stir?” And John replied: “It should be for those who have heard me and received my baptism to say who I am, but I declare to you that, while I baptize with water, there has been among us one who will return to baptize you with the Holy Spirit.”
이 40일은 요한과 그의 제자들에게 어려운 기간이었다. 요한과 예수는 어떤 관계가 될 것인가? 토의할 질문이 100가지도 넘게 제시됐다. 정치적 흥정과 이기적인 자리다툼도 모습을 드러내기 시작했다. 메시야에 대한 여러 관념과 개념을 둘러싸고 심각한 토론이 벌어졌다. 그는 군대 지도자가 되어 다윗 같은 왕이 될 것인가? 예슈아{여호수아}가 가나안 사람을 무찔렀던 것처럼, 그가 로마 군대를 쳐부술 것인가? 아니면 영적인 나라를 세우러 올 것인가? 하늘 나라를 설립하는 이 사명에 무엇이 포함될 것인지에 대해 비록 자기 마음에 뚜렷하지는 않았어도, 요한은 오히려 소수 의견 편에 서서, 예수가 하늘 나라를 세우러 왔다고 다짐했다.
135:9.5 (1505.5)
These forty days were a difficult period for John and his disciples. What was to be the relation of John to Jesus? A hundred questions came up for discussion. Politics and selfish preferment began to make their appearance. Intense discussions grew up around the various ideas and concepts of the Messiah. Would he become a military leader and a Davidic king? Would he smite the Roman armies as Joshua had the Canaanites? Or would he come to establish a spiritual kingdom? John rather decided, with the minority, that Jesus had come to establish the kingdom of heaven, although he was not altogether clear in his own mind as to just what was to be embraced within this mission of the establishment of the kingdom of heaven.
2월 23일 안식일 이른 아침에, 요한의 일행은 아침식사를 하는 중에 북쪽을 보다가, 예수께서 자기들에게로 오고 있음을 발견했다. 그가 가까이 오자, 요한은 큰 바위 위에 서서 우렁찬 목소리로 외쳤다:“세상의 구원자이신, 하나님의 아들을 보라! 내가 전에 말하기를, ‘내 뒤에 오실 분이 있는데, 나보다 앞선 것은 그분이 나보다 먼저 계심이라’고 했다. 이 일로 인하여, 회개를 전파하고 물로 세례를 주려고 내가 광야로부터 나와서, 하늘 나라가 가까이 왔음을 선포했다. 이제 너희에게 거룩한 영으로 세례 주실 분이 오신다. 그리고 나는 신의 영이 이 분 위에 강림하심을 봤고, ‘이는 내 사랑하는 아들이요, 그 안에서 내가 크게 기뻐하는 자라’고 선포하시는 하나님의 음성을 들었다.”
135:9.7 (1505.7)
It was early on the morning of Sabbath, February 23, that the company of John, engaged in eating their morning meal, looked up toward the north and beheld Jesus coming to them. As he approached them, John stood upon a large rock and, lifting up his sonorous voice, said: “Behold the Son of God, the deliverer of the world! This is he of whom I have said, ‘After me there will come one who is preferred before me because he was before me.’ For this cause came I out of the wilderness to preach repentance and to baptize with water, proclaiming that the kingdom of heaven is at hand. And now comes one who shall baptize you with the Holy Spirit. And I beheld the divine spirit descending upon this man, and I heard the voice of God declare, ‘This is my beloved Son in whom I am well pleased.’”
135:9.9 (1506.2)
Early in the morning of the next day he took leave of John and his disciples, going back to Galilee. He gave them no word as to when they would again see him. To John’s inquiries about his own preaching and mission Jesus only said, “My Father will guide you now and in the future as he has in the past.” And these two great men separated that morning on the banks of the Jordan, never again to greet each other in the flesh.
예수께서 북쪽 갈릴리로 가버리셨으므로, 요한은 왔던 길을 따라 남쪽으로 되돌아가야한다고 느꼈다. 따라서, 3월 3일 일요일 아침에, 요한과 나머지 제자들은 남쪽으로 여행을 떠났다. 그동안에 요한의 가까운 제자 가운데 약 4분의 1은 예수를 좇아 갈릴리로 떠났다. 요한에게는 혼란에 빠진 슬픈 기색이 있었다. 예수께 세례 주기 전에 했던 것 같은 전도를 다시는 하지 않았다. 어쩐지 도래할 나라에 대한 책임이 더 이상 자신에게 없는 것처럼 느꼈다. 그는 자기 일이 거의 끝난 것처럼 느꼈으며;수심에 잠겼고 외로웠다. 그러나 전도하고 세례를 주면서 남쪽으로 계속 여행했다.
135:10.1 (1506.3)
Since Jesus had gone north into Galilee, John felt led to retrace his steps southward. Accordingly, on Sunday morning, March 3, John and the remainder of his disciples began their journey south. About one quarter of John’s immediate followers had meantime departed for Galilee in quest of Jesus. There was a sadness of confusion about John. He never again preached as he had before baptizing Jesus. He somehow felt that the responsibility of the coming kingdom was no longer on his shoulders. He felt that his work was almost finished; he was disconsolate and lonely. But he preached, baptized, and journeyed on southward.
135:10.2 (1506.4)
Near the village of Adam, John tarried for several weeks, and it was here that he made the memorable attack upon Herod Antipas for unlawfully taking the wife of another man. By June of this year (a.d. 26) John was back at the Bethany ford of the Jordan, where he had begun his preaching of the coming kingdom more than a year previously. In the weeks following the baptism of Jesus the character of John’s preaching gradually changed into a proclamation of mercy for the common people, while he denounced with renewed vehemence the corrupt political and religious rulers.
요한이 헤롯 안티파스의 행정구역에서 전도했으므로, 그는 요한과 그 제자들이 반역을 일으키지 않을까 두려워하게 됐다. 또한 헤롯은 자신의 가정 문제를 요한이 공개적으로 비난하는 것에 분개하고 있었다. 이 모든 것을 고려하여, 헤롯은 요한을 감옥에 가두기로 결정했다. 따라서 6월 12일 이른 아침, 그의 설교를 듣고 세례 주는 것을 구경하러 군중이 모여들기 전에, 헤롯의 관리들이 요한을 체포했다. 여러 주가 지나도 석방되지 않자, 그의 제자들은 팔레스틴 전역으로 흩어졌고, 그들 가운데 다수는 예수를 따르는 자들과 합류하려고 갈릴리로 갔다.
135:10.3 (1506.5)
Herod Antipas, in whose territory John had been preaching, became alarmed lest he and his disciples should start a rebellion. Herod also resented John’s public criticisms of his domestic affairs. In view of all this, Herod decided to put John in prison. Accordingly, very early in the morning of June 12, before the multitude arrived to hear the preaching and witness the baptizing, the agents of Herod placed John under arrest. As weeks passed and he was not released, his disciples scattered over all Palestine, many of them going into Galilee to join the followers of Jesus.
요한은 감옥에서 외롭고 다소간 쓰라린 체험을 했다. 그의 추종자들은 거의 아무도 면회가 허락되지 않았다. 예수를 무척 만나고 싶어 했지만, 추종자들 가운데 사람의 아들을 믿게 된 사람들을 통해서, 그의 활동에 관한 소식을 듣는 것으로 만족해야했다. 그는 종종 예수와 그의 신성한 사명에 대해 의심을 품도록 유혹받았다. 예수가 메시야라면, 왜 이런 견디기 어려운 감옥살이에서 그를 구하려고 아무 일도 하지 않는가? 하나님의 광야에서 살던 이 억센 남자는, 경멸스런 감옥에서 번민하면서 1년 반 이상 지냈다. 그리고 이 체험은, 예수에 대한 요한의 신앙과 충성심을 크게 시험했다. 정말로, 이 모든 체험은 하나님에 대한 요한의 신앙에도 큰 시험이었다. 그는 자신의 사명과 체험의 순수성까지 의심하려는 유혹에 여러 번 빠졌다.
135:11.1 (1506.6)
John had a lonely and somewhat bitter experience in prison. Few of his followers were permitted to see him. He longed to see Jesus but had to be content with hearing of his work through those of his followers who had become believers in the Son of Man. He was often tempted to doubt Jesus and his divine mission. If Jesus were the Messiah, why did he do nothing to deliver him from this unbearable imprisonment? For more than a year and a half this rugged man of God’s outdoors languished in that despicable prison. And this experience was a great test of his faith in, and loyalty to, Jesus. Indeed, this whole experience was a great test of John’s faith even in God. Many times was he tempted to doubt even the genuineness of his own mission and experience.
감옥에서 여러 달 지낸 후에, 요한의 제자 가운데 한 무리가 그에게 찾아와서, 예수의 공적{公的} 활동에 대해 보고한 후에 말했다:“선생님, 당신도 알다시피, 당신과 함께 요단강 저 편에 있던 사람이 번성하고 있으며, 자기에게 오는 자를 모두 받아들이고 있습니다. 그는 세리는 물론 죄인과도 함께 식사합니다. 당신은 그를 용감하게 증거했지만, 그는 당신을 구하려는 일을 하나도 하지 않습니다.” 그러나 요한은 친구들에게 이렇게 대답했다:“그분은 하늘에 계신 아버지께서 주시지 않는 것은 하나도 할 수 없다. ‘나는 메시야가 아니요, 그의 길을 예비하려고 먼저 보내심을 받은 자’라고 내가 말했음을 너희가 잘 기억할 것이다. 그리고 그 일을 내가 했다. 신부를 취하는 자는 신랑이지만, 곁에 서서 경청하는 친구도 신랑의 음성을 듣고 대단히 크게 기뻐하는 법이다. 나에게는 이런 기쁨이 충만했다. 그는 흥해야하고 나는 쇠해야한다. 나는 이 땅에서 왔고, 내가 전할 메시지를 선포했다. 나사렛 예수는 하늘로부터 이 세상에 내려와서 우리 모두보다 위에 계신다. 사람의 아들은 하나님으로부터 내려왔고, 하나님 말씀을 너희에게 선포할 것이다. 하늘에 계신 아버지께서는 그 아들에게 영{靈}을 한없이 주시기 때문이다. 아버지께서 그 아들을 사랑하셔서 만물을 다 그에게 맡기실 것이다. 아들을 믿는 자는 영원한 생명을 가졌다. 내가 말하는 이 말씀은 참되고 변치 않는다.”
135:11.2 (1507.1)
After he had been in prison several months, a group of his disciples came to him and, after reporting concerning the public activities of Jesus, said: “So you see, Teacher, that he who was with you at the upper Jordan prospers and receives all who come to him. He even feasts with publicans and sinners. You bore courageous witness to him, and yet he does nothing to effect your deliverance.” But John answered his friends: “This man can do nothing unless it has been given him by his Father in heaven. You well remember that I said, ‘I am not the Messiah, but I am one sent on before to prepare the way for him.’ And that I did. He who has the bride is the bridegroom, but the friend of the bridegroom who stands near by and hears him rejoices greatly because of the bridegroom’s voice. This, my joy, therefore is fulfilled. He must increase but I must decrease. I am of this earth and have declared my message. Jesus of Nazareth comes down to the earth from heaven and is above us all. The Son of Man has descended from God, and the words of God he will declare to you. For the Father in heaven gives not the spirit by measure to his own Son. The Father loves his Son and will presently put all things in the hands of this Son. He who believes in the Son has eternal life. And these words which I speak are true and abiding.”
이 제자들은 요한의 선언에 너무 놀라서 말없이 떠났다. 요한 역시 몹시 동요됐는데, 자신이 예언의 말을 했음을 감지했기 때문이다. 예수의 사명과 신성에 대해 다시 전적으로 의심하는 일은 결코 없었다. 그래도 예수가 한 마디 전갈{傳喝}도 그에게 보내지 않는 점과, 그를 만나러 오지 않는 점, 그리고 그를 감옥에서 구해내기 위한 어떤 권능도 행하지 않는 점은, 그에게 비통한 실망감을 안겨줬다. 그러나 예수께서는 이 모든 사실을 알았다. 요한을 무척 사랑했으나, 이제는 자신의 신성한 본성을 인지했고, 요한이 이 세상에서 떠나면 그에게 위대한 일이 마련돼있다는 것과, 땅에서 요한의 역할이 끝났다는 것을 잘 알았으므로, 위대한 전도자요-선지자인 그의 생애가 자연스럽게 완성되는 데 끼어들지 않으려고 자제했다.
135:11.3 (1507.2)
These disciples were amazed at John’s pronouncement, so much so that they departed in silence. John was also much agitated, for he perceived that he had uttered a prophecy. Never again did he wholly doubt the mission and divinity of Jesus. But it was a sore disappointment to John that Jesus sent him no word, that he came not to see him, and that he exercised none of his great power to deliver him from prison. But Jesus knew all about this. He had great love for John, but being now cognizant of his divine nature and knowing fully the great things in preparation for John when he departed from this world and also knowing that John’s work on earth was finished, he constrained himself not to interfere in the natural outworking of the great preacher-prophet’s career.
감옥에서 이런 장기간의 불안함은 인간으로서 견디기 어려웠다. 죽기 바로 며칠 전에, 요한은 믿을만한 사람들을 예수에게 보내서 다시 물었다:“내가 할 일은 끝났습니까? 나는 왜 감옥에서 괴로워해야 합니까? 당신은 진정한 메시야이십니까? 아니면 우리가 다른 사람을 기다려야 합니까?” 두 제자가 이 전갈을 예수께 전하자, 사람의 아들이 대답했다:“요한에게 돌아가서, 내가 그를 잊지 않고 있으며, 내가 이렇게 하는 것도 용납하라고 전해라, 그리함으로 우리가 정의를 모두 이루게 되기 때문이다. 너희가 보고 들은 것--즉 전파된 기쁜소식을 가난한 자들이 들었다는 것--을 요한에게 전하고, 마지막으로, 내 사명을 전한 사랑하는 사자에게, 나를 의심하거나 실족하지 않으면, 다가올 시대에 넘치는 복을 받으리라고 전해라.” 이것이 예수로부터 요한이 받은 마지막 말씀이었다. 이 전갈이 그를 대단히 안심시켰고, 신앙을 굳건하게 했으며, 육신 속에서 지내던 생애의 비극적인 종말을 준비하는 데 큰 도움이 됐는데, 그 종말은 기억할 만한 이 사건 직후에 곧 다가왔다.
135:11.4 (1507.3)
This long suspense in prison was humanly unbearable. Just a few days before his death John again sent trusted messengers to Jesus, inquiring: “Is my work done? Why do I languish in prison? Are you truly the Messiah, or shall we look for another?” And when these two disciples gave this message to Jesus, the Son of Man replied: “Go back to John and tell him that I have not forgotten but to suffer me also this, for it becomes us to fulfill all righteousness. Tell John what you have seen and heard—that the poor have good tidings preached to them—and, finally, tell the beloved herald of my earth mission that he shall be abundantly blessed in the age to come if he finds no occasion to doubt and stumble over me.” And this was the last word John received from Jesus. This message greatly comforted him and did much to stabilize his faith and prepare him for the tragic end of his life in the flesh which followed so soon upon the heels of this memorable occasion.
135:12.1 (1508.1)
As John was working in southern Perea when arrested, he was taken immediately to the prison of the fortress of Machaerus, where he was incarcerated until his execution. Herod ruled over Perea as well as Galilee, and he maintained residence at this time at both Julias and Machaerus in Perea. In Galilee the official residence had been moved from Sepphoris to the new capital at Tiberias.
헤롯은 요한이 반역을 선동할까 염려하여, 그를 석방하기를 두려워했다. 수천의 베레아 사람들이 요한을 거룩한 자 곧 선지자라고 믿었으므로, 군중이 수도에서 폭동을 일으키지 않을까 하여 그를 죽이는 것도 두려워했다. 그래서 헤롯은 나실인 전도자를 그냥 감옥에 가둬놓았고, 다른 방법을 찾지 못했다. 요한은 헤롯 앞으로 여러 차례 불려갔지만, 만약 석방된다면 헤롯의 나라를 떠나거나 모든 대중 활동을 하지 않겠다고 동의하는 조건은 결코 받아들이지 않으려했다. 그리고 나사렛 예수에 관한 새로운 동요가 꾸준히 증가하자, 헤롯은 요한을 풀어주기에 적당한 시기가 아님을 알아차렸다. 게다가 요한은 헤롯이 불법으로 취한 아내 헤로디아를 맹렬하고 혹독하게 증오했다.
135:12.2 (1508.2)
Herod feared to release John lest he instigate rebellion. He feared to put him to death lest the multitude riot in the capital, for thousands of Pereans believed that John was a holy man, a prophet. Therefore Herod kept the Nazarite preacher in prison, not knowing what else to do with him. Several times John had been before Herod, but never would he agree either to leave the domains of Herod or to refrain from all public activities if he were released. And this new agitation concerning Jesus of Nazareth, which was steadily increasing, admonished Herod that it was no time to turn John loose. Besides, John was also a victim of the intense and bitter hatred of Herodias, Herod’s unlawful wife.
135:12.4 (1508.4)
Since much building was still going on at Tiberias, Herod spent considerable time at his Perean residences, and he was partial to the fortress of Machaerus. It was a matter of several years before all the public buildings and the official residence at Tiberias were fully completed.
135:12.5 (1508.5)
In celebration of his birthday Herod made a great feast in the Machaerian palace for his chief officers and other men high in the councils of the government of Galilee and Perea. Since Herodias had failed to bring about John’s death by direct appeal to Herod, she now set herself to the task of having John put to death by cunning planning.
헤로디아는, 그날 저녁 축하행사와 여흥의 순서로, 자기 딸이 연회 손님들 앞에서 춤을 추도록 주선했다. 헤롯은 그 여자아이의 연기에 몹시 기분이 좋아졌으며, 딸을 불러서 말했다:“너는 무척 매력이 있구나. 너로 인해 대단히 기쁘다. 오늘은 내 생일이니, 무엇이든지 바라는 것을 요구해라, 그러면 그것을, 아니 내 나라의 절반까지라도 주겠다.” 헤롯은 포도주에 취하여 이 모든 일을 저질렀다. 소녀는 물러가서 어머니에게 무엇을 헤롯에게 구할 것인지 물었다. 헤로디아가 말했다:“헤롯에게 가서, 세례 요한의 머리를 요구해라.” 소녀는 연회 식탁으로 돌아와서 헤롯에게 말했다:“당장 세례 요한의 머리를 쟁반에 담아서 나에게 주시기 바랍니다.”
135:12.6 (1508.6)
In the course of the evening’s festivities and entertainment, Herodias presented her daughter to dance before the banqueters. Herod was very much pleased with the damsel’s performance and, calling her before him, said: “You are charming. I am much pleased with you. Ask me on this my birthday for whatever you desire, and I will give it to you, even to the half of my kingdom.” And Herod did all this while well under the influence of his many wines. The young lady drew aside and inquired of her mother what she should ask of Herod. Herodias said, “Go to Herod and ask for the head of John the Baptist.” And the young woman, returning to the banquet table, said to Herod, “I request that you forthwith give me the head of John the Baptist on a platter.”
135:12.7 (1508.7)
Herod was filled with fear and sorrow, but because of his oath and because of all those who sat at meat with him, he would not deny the request. And Herod Antipas sent a soldier, commanding him to bring the head of John. So was John that night beheaded in the prison, the soldier bringing the head of the prophet on a platter and presenting it to the young woman at the rear of the banquet hall. And the damsel gave the platter to her mother. When John’s disciples heard of this, they came to the prison for the body of John, and after laying it in a tomb, they went and told Jesus.