3:1 - 21--Nicodemus and the New
Birth
Nicodemus comes to Jesus "at night." Generally it
is assumed that "at night" is a literal reference and should be taken
to mean that he snuck in to see Jesus; apparently he was a man of
some prominence--that he was both a Pharisee and a member of the
Jewish ruling council (the Sanhedrin), both antagonistic towards
Jesus, would have meant great embarrassment had he been caught. That
the exchange occurred at nigh, literally, is not in doubt; but there
may be an additional symbolic element to the reference. D.A. Carson
notes that most of the other times "night" is mentioned in John's
Gospel, it refers to a symbolic moral and spiritual darkness (see
9:4, 11:10, and 13:30). Thus Nicodemus comes not only in the shadow
of night, but also in the shadow of spiritual uncertainty. With this
in mind, it is interesting to note that Nicodemus seems confused and
uncertain throughout the conversation.
There is also much discussion over what Jesus
means in verse 5 when He notes that one must be "born of water and
spirit." The initial assumption is that "water" refers to baptism,
but the baptism John's audience would have been familiar with didn't
begin until Pentecost--and if this conversation begins near the
beginning of Jesus' ministry, that is perhaps three years away. Jesus
does supervise baptisms after this passage (see v. 22), but as we
shall see, there seems to be more to the comment than just
baptism--it probably alludes to it, but there's more as well. Some
others wonder if the "water" refers to John the Baptist's baptism,
which was symbolic of repentance (turning away from your sins).
However, Nicodemus would have known of the Baptist's water baptisms,
and his surprise in verse 9 seems out of place (unless it was solely
in response to the "spirit" aspect of Jesus' statement); furthermore,
the passage immediately following this tells of the Baptist himself
testifying, "He [Jesus] must become greater; I must become
less." It seems odd that John the Author would advocate the Baptist's
baptism, then immediately decrease his authority and role.
Consider, then, this passage from Ezekiel, verses
25 - 26 of chapter 36:
"I will sprinkle clean water on you, and
you will be clean; I will cleanse you from all your impurities and
from all your idols. I will give you a new heart and put a new
spirit in you; I will remove from you your heart of stone and give
you a heart of flesh."
This passage fits not only Jesus' teaching on
being born of water and spirit, but also explains why Jesus chides
Nicodemus in verse 10, "You are Israel's teacher, and do you not
understand these things?" The Ezekiel passage is found in a larger
context of God restoring not only His people, but also the Nation. As
a Pharisee on the ruling council, living under Roman occupation,
issues of spiritual and national restoration would have been foremost
on Nicodemus' mind, and Jesus seems to suggest that he should have
been familiar with the passage.
Craig Blomberg raises an interesting observation
about the conversation as a whole, and how it compares to debate
practices of the time. In Jesus' day, the victor in a debate was
considered to be the one who both marked the topic of the debate, and
spoke the longest. If we are seeing that debate paradigm reflect
here, then we see how shrewd an opponent Jesus was. Nicodemus arrives
on the scene and introduces himself with a lengthy statement: "Rabbi,
we know you are a teacher who has come from God. For no one could
perform the miraculous signs you are doing if God were not with him"
(v. 2). Jesus replies by completely changing the subject! "I tell you
the truth, no one can see the kingdom of God unless he is born
again." Nicodemus accepts the new topic, in large part because of a
certain degree of exasperation: he does not understand. Furthermore,
his next statement is not as lengthy as his first. In the debate
paradigm, Jesus is quickly gaining the upper hand: Nicodemus has lost
control of the conversation, he misunderstands what Jesus is saying,
and his final comment will be even more brief. Jesus, on the other
hand, has taken control of the conversation; He is clearly
knowledgeable on the subject of the conversation (and includes a
rebuke to Nicodemus), and His statements become increasingly more
lengthy.
Granted, we cannot say for certain if this is the
tone of the conversation--it is possible to read too much into
such things! But if it is so, it gives a delightful insight to the
passage. However, we must also note that Nicodemus was not a typical
Pharisee of John's Gospel. That he came to Jesus at all must be given
to his credit; and it is important to note the role--and the
increasingly grave risk--he plays later in the Gospel (see 7:50ff and
19:38ff). He may not have completely understood Jesus' teaching in
this particular passage, but he chooses to follow Jesus nonetheless:
secretly at first, and then openly and publicly after Jesus'
death.
And what is the meaning of this passage? We
earlier noted that chapters two through four constitute a section on
"New Things": the new Joy of the Kingdom (water into wine), a new
Temple, and now a new Birth. Craig Blomberg calls this passage "the
Gospel in a nutshell." Here we see the requirements of Salvation: to
be born again (or "born from above," as could also be rightly
translated), of water and spirit. We see statements of Christology:
Christ came from above, and will again be lifted up. We see Salvation
and Christology combined in verse 15: "Everyone who believes in Him
may have eternal life."
A point of interested following the conversation:
there is mild debate on whether verses 16 - 21 continue Jesus'
monologue (Nicodemus has completely dropped out of the conversation
at this point!), or is actually additional commentary by John the
Author. Because the Greek manuscripts do not use quotation marks, we
cannot know for sure. The last use of the first person ("I") comes in
verse 12, and verse 15 completes the thought. Verses 16 - 21 may be
Jesus speaking, but it is not necessarily so. None of this detracts
from the truth of the passage, and John 3:16 is, of course, one of
the most popular verses in all of Scripture. That verse, courtesy
this week the original 1611 King James translation:
"For God so loved
the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting
life."
See you next week!
In Christ,
--Pastor Dan
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