막 1:4-8 세례요한의 세례

4 fJohn appeared, baptizing in gthe wilderness and proclaiming ha baptism of irepentance jfor the forgiveness of sins. 5 And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, kconfessing their sins. 6 Now John was lclothed with camel’s hair and lwore a leather belt around his waist and ate mlocusts and nwild honey. 7 And he preached, saying, o“After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. 8 pI have baptized you with water, but qhe will baptize you with the Holy Spirit.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:4–8.

4절) 죄사함을 받게 하는 회개의 세례를 전파하는 세례 요한. 세례를 죄사함의 수단이 아니라 진정한 회개를 했다는 것을 표현하는 예식이다. 그러므로 반드시 세례에 앞서서 회개가 이루어져야 한다. 죄사함을 위해서는 반드시 회개를 해야하고 회개를 받은 사람만이 세례를 통해서 교회의 일원이 되는 것이다. 회개를 죄로부터 돌이켜서 죄 용서를 위해 하나님께로 향하는 것이다. 

- John prepares the way by calling people to repentance (see notes on Matt. 3:2; 3:5–6): turning away from sin and turning to God for forgiveness of sins. Repentance had to precede baptism, and thus baptism was not the means by which sins were forgiven but rather was a sign indicating that one had truly repented. John labors in the wilderness as a place of purification and fulfillment of prophecy (Isa. 40:3). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1893.

광야는 하나님을 만나는 곳, 하나님께서 자신을 드러내시고 시험하시고 그분의 백성을 구원하시는 곳이다. 

- The “desert” is a major theme in the introduction (vv. 3, 4, 12, 13). In the Bible it is more than a geographical place; it is the place where God meets, reveals himself to, tests, and saves his people. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 40.

- Baptism is not a major subject in Mark. Outside of the introduction, allusions to the baptism of John occur in 6:14, 24, 25; 8:28 (these allusions are clearer in Greek, where John is called “the Baptizer”), and a clear reference is in 11:30. The baptism of Jesus is briefly described in 1:9–10. Baptism symbolizes being overwhelmed by the Holy Spirit in v. 8 and by suffering and death in 10:38–39. But nothing corresponds to Matt 28:19 or John 4:1–2. Nor did Mark indicate how or when the prediction of v. 8 was fulfilled, though Mark’s readers would recognize Jesus as the more powerful, coming one who baptizes with the Spirit.

John’s message, like that of the prophets, consisted first of a call to repentance. The Greek word translated “repentance” literally means change of mind, but its New Testament meaning has been greatly influenced by that of several Old Testament words so that it refers to returning to God and changing one’s whole course of life. The word translated “forgiveness” means sending away or remission.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 41.

5절) 요단강에서 세례를 받는 이 모습은 이스라엘의 출애굽을 연상시킨다. 요단을 건너는 사건은 애굽의 죄로부터 죽고 새로운 하나님의 땅을 향해 나아가는 것인데 이처럼 요단에서 세례를 받음으로 죄에 대해서 죽는 것을 말한다. 

6절) 세례 요한의 복장과 삶 : 그는 낙타 털 옷을 입고 허리에 가죽띠를 띠었다. 그리고 그의 음식은 메뚜기와 석청이었다. 이 모습에서 우리는 특별히 엘리야 선지자를 떠올리게 된다.(왕하 1:8)

7-8절) 세례 요한은 물로 세례를 베풀었지만 세례 요한 뒤에 오시는 주님은 성령으로 세례를 베푸실 것이다. 

- John’s expectation of the mightier one is connected with Isa. 40:3. The coming one (Isa. 40:3; Mal. 3:1) is both human (sandals) and divine (“the Lord,” Isa. 40:3) and will baptize … with the Holy Spirit (see note on Matt. 3:11). Untying the straps of sandals can be the responsibility of a low servant, but it was something that a Jewish person was not supposed to do. The baptism with the Spirit represents the fulfillment of God’s promises in the OT (see Isa. 32:15; 44:3; Ezek. 11:18–19; Joel 2:28). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1893.

- John’s message concerned not only a way of life and a rite symbolizing that way of life but a person. The concepts of a coming one and a powerful one have messianic implications. The concept of baptism “with the Holy Spirit” (v. 8) fulfills Isa 32:15; 44:3; Ezek 11:19; 36:26–27; 37:14; Joel 2:28–29. Mark never described Jesus as baptizing with the Spirit and elsewhere said comparatively little about the Spirit. Outside of the introduction, where the Spirit is mentioned three times, the only references are 3:29 (“blasphemes against the Holy Spirit”); 12:36 (“David … by the Holy Spirit declared”); and 13:11 (“it is not you speaking, but the Holy Spirit”). Presumably the reader is left to understand that the baptism with the Spirit takes place after the close of the narrative. At various places Mark’s account points beyond itself by leaving promises unfulfilled. Mark did not make a practice of reading into the life of Jesus things that took place or became prominent later. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 41.