Lent Day 3 [2.20.2026] The Opening Act

Then John gave this testimony: "I saw the Spirit come down from Heaven as a dove and remain on Him." - John 1:32

Scripture: John 1:19-34

Why were the Jewish leaders alarmed by John the Baptist’s ministry? To understand this, we need to touch upon the tradition of ‘mikveh,’ which refers to the ritual cleansing that Jews were required to undergo in Jerusalem to access the temple. The procedure of mikveh was developed according to traditional Jewish culture, but the purpose of this cleansing comes from a biblical foundation found in Leviticus 15. According to this scripture, the Israelite or Jew was required to wash themselves in water to be ritually clean and to participate in sacrifices or enter the sacred area (the Temple/the Tabernacle). The mikveh for the Jew had purification purposes and was performed by the individual, in observation of the law, and was a relatively private moment. The only other time mikveh would occur would be for a Gentile who desired to become a Jewish convert. Such people were known as proselytes and would undergo circumcision (Genesis 17), a proselyte mikveh, and present a burnt offering to God in the temple (Numbers 15). For the Jew and the Jewish leaders, the act of immersion had clear requirements, motives, and results. Mikveh was an act of lawful cleansing that was self-administered and private for the purpose of purification and participation in religious traditions meant for the Jew or the Jewish convert.

What about John the Baptist’s ministry? The setup resembled mikveh but was fundamentally different. Firstly, it did not take place near the temple, rather about 25 miles away in the Jordan river, a full day’s journey away that was dangerous because it was a steep decline with narrow paths through rocky ravines. The location reveals that the purpose of John’s baptism was not for the sake of ritual purification to enter the temple and offer a sacrifice. Moreover, John was performing the baptism publicly for the people who confessed their sins and devoted their lives to God. Mikveh was a relatively private matter, and Jews would perform the act themselves. The only time mikveh was before another witness was when a Gentile had converted to Judaism and was undergoing a proselyte mikveh; however, even then, the Jewish Rabbi or leader would oversee the mikveh, never would they immerse the individual themselves. Finally, John the Baptist called on all people, especially the Jews, to undergo a baptism of conversion which would have been blasphemous because the Jews believed they were already chosen by God through their blood heritage. John the Baptist also baptized Gentiles in the same way and in the same water. This too would have been blasphemous because they were not converting to Judaism but repenting before God. For the Jew, to repent before God meant to become a Jew, but the Gentiles were being baptized without undergoing circumcision, training in the Jewish law, or even showing intent on becoming a Jew. For these reasons, John the Baptist’s ministry was obnoxious to the Jewish leaders.  

John the Baptist knew the traditions of mikveh for he was a Jew, but John was not the opening act for a Jewish revival, but the opening act for a new covenant. In other words, John was the revelation, the voice, and the introduction of a new order, a new way, a new life, and a completely new religion. He opened the door for a baptism of repentance that represented conversion not to Judaism, but into God. To be clear, the baptism in water was symbolic of an inner transformation that John declared would take place in the hands of one who is greater: Jesus Christ. This conversion was not through circumcision, or burnt offerings, rather through repentance, a completely new identity, purpose, and result. And when Jesus came to John to be baptized, John declares that the Savior and God’s Chosen One had come.  

John the Baptist was the final prophet before Jesus began His ministry. He spoke clearly and unapologetically of the gospel of Jesus Christ that led to the repentance and conversion of many to receive Jesus Christ with the right heart and intention. John the Baptist was the perfect opening act that set the stage for the Savior of the world that would come and change everything. He was the perfect opening act to prepare the hearts of those who would receive this gospel message.

Reflection:

1.     Why was the ministry of John the Baptist obnoxious to the Jewish leaders?

2.     What made John the Baptist’s ministry so radical?

3.     How can we live our faith unapologetically like John the Baptist?

Prayer:

Jesus, thank you for cleansing my heart with your power, love, and sacrifice on the cross. I confess my sins to you and repent of my ways. I want to live for you and speak your truth to the world like John the Baptist did. Help me to exercise my faith in powerful and influential ways. In Jesus’ Name I pray, Amen.

제목: 오프닝 무대 (The Opening Act)본문: 요한복음 1:19-34

왜 유대 지도자들은 세례 요한의 사역에 대해 불안해했을까요? 이를 이해하기 위해 우리는 ‘미크베(mikveh)’ 전통을 살펴볼 필요가 있습니다. 미크베는 유대인들이 성전에 들어가기 위해 예루살렘에서 행해야 했던 의식적 정결 예식을 의미합니다. 이 절차는 전통적인 유대 문화 속에서 발전되었지만, 그 정결의 목적은 레위기 15장에서 그 성경적 근거를 찾을 수 있습니다. 이 말씀에 따르면 이스라엘 백성, 곧 유대인은 제사를 드리거나 거룩한 장소(성전/성막)에 들어가기 위해 물로 자신을 씻어 의식적으로 깨끗하게 해야 했습니다.

유대인에게 있어 미크베는 정결을 위한 행위였으며, 율법을 따라 개인이 스스로 행하는 비교적 사적인 시간이었습니다. 또 다른 경우로는 이방인이 유대교로 개종하고자 할 때였습니다. 이러한 사람들을 ‘개종자(프로셀라이트)’라고 불렀으며, 그들은 할례(창세기 17장)를 받고, 개종 미크베를 행하며, 성전에서 번제를 하나님께 드려야 했습니다(민수기 15장). 유대인과 유대 지도자들에게 침례(물에 잠기는 행위)는 분명한 요구 조건과 목적, 그리고 결과가 있었습니다. 미크베는 율법적 정결을 위한 행위로, 개인이 스스로 사적으로 행하며 유대인 혹은 유대교 개종자가 종교적 전통에 참여하기 위한 것이었습니다.

그렇다면 세례 요한의 사역은 어떠했을까요? 겉모습은 미크베와 비슷했지만, 본질적으로는 전혀 달랐습니다. 첫째로, 장소가 성전 근처가 아니라 요단강이었습니다. 그곳은 약 25마일 떨어져 있었고, 하루 종일 걸어야 하는 길이었으며, 가파른 내리막과 바위 협곡 사이의 좁은 길을 지나야 하는 위험한 여정이었습니다. 이 장소는 요한의 세례가 성전에 들어가 제사를 드리기 위한 의식적 정결이 목적이 아님을 보여줍니다.

또한 요한은 사람들이 죄를 고백하고 하나님께 헌신할 때 공개적으로 세례를 베풀었습니다. 미크베는 비교적 사적인 행위였고, 유대인들은 스스로 물에 잠겼습니다. 이방인이 유대교로 개종할 때만 다른 이의 입회 아래 미크베를 행했지만, 그 경우에도 랍비나 지도자가 감독했을 뿐, 직접 물에 잠기게 하지는 않았습니다.

더 나아가 세례 요한은 모든 사람, 특히 유대인들에게 회개의 세례를 받으라고 외쳤습니다. 이는 유대 지도자들에게 신성모독처럼 들렸습니다. 왜냐하면 유대인들은 자신들이 혈통을 통해 이미 하나님의 선택받은 백성이라고 믿고 있었기 때문입니다. 요한은 이방인들도 동일한 방법과 동일한 물에서 세례를 베풀었습니다. 이것 또한 충격적이었습니다. 그들은 유대교로 개종하는 것이 아니라 하나님 앞에서 회개하고 있었기 때문입니다. 유대인의 관점에서 하나님께 회개한다는 것은 곧 유대인이 되는 것을 의미했지만, 이방인들은 할례도 받지 않았고, 율법 교육도 받지 않았으며, 유대인이 되려는 의지도 보이지 않았습니다. 이러한 이유들 때문에 세례 요한의 사역은 유대 지도자들에게 매우 거슬리고 받아들이기 어려운 것이었습니다.

세례 요한은 유대인으로서 미크베 전통을 잘 알고 있었습니다. 그러나 그는 유대 부흥 운동의 오프닝 무대가 아니라, 새 언약의 오프닝 무대였습니다. 다시 말해, 요한은 새로운 질서, 새로운 길, 새로운 생명, 완전히 새로운 신앙을 알리는 계시이자 음성이었습니다. 그는 유대교로의 개종이 아닌, 하나님께로의 회개와 돌이킴을 상징하는 세례의 문을 열었습니다. 분명히 물 세례는 상징이었으며, 요한은 자신보다 크신 분, 곧 예수 그리스도께서 내적인 변화를 이루실 것을 선포했습니다.

이 회심은 할례나 번제를 통해서가 아니라, 회개를 통해 이루어지는 것이었고, 완전히 새로운 정체성과 목적, 그리고 결과를 가져오는 것이었습니다. 그리고 예수님께서 요한에게 세례를 받으러 오셨을 때, 요한은 구세주이시며 하나님의 택하신 분이 오셨다고 선포했습니다.

세례 요한은 예수님의 공생애가 시작되기 전 마지막 선지자였습니다. 그는 분명하고 담대하게 예수 그리스도의 복음을 선포했고, 많은 이들이 올바른 마음과 자세로 예수님을 영접하도록 회개와 회심으로 인도했습니다. 세례 요한은 세상을 완전히 변화시키실 구세주를 위한 완벽한 오프닝 무대였습니다. 또한 복음을 받아들일 사람들의 마음을 준비시키는 완벽한 준비자였습니다.

묵상 질문:

1. 왜 세례 요한의 사역은 유대 지도자들에게 거슬리는 것이었습니까?

2. 세례 요한의 사역이 급진적이었던 이유는 무엇입니까?

3. 우리는 어떻게 세례 요한처럼 담대하고 거리낌 없이 신앙을 살아갈 수 있을까요?

   
   

기도:예수님, 십자가에서 보여주신 능력과 사랑과 희생으로 제 마음을 깨끗하게 하여 주셔서 감사합니다. 제 죄를 고백하며 제 삶을 돌이킵니다. 세례 요한처럼 주님의 진리를 세상에 담대하게 전하며 살기 원합니다. 제 믿음을 능력 있고 영향력 있게 사용하게 도와주세요. 예수님의 이름으로 기도합니다. 아멘.