The Gospel According to John Chapter 3
Originally posted on Monday, April 7, 2008
General Comment: In this chapter we will read
an example of John's use of misunderstanding as an introduction to Jesus'
teaching on entering the Kingdom of God. Greek words often have two meanings,
one literal and the other spiritual. Such is the case in the story of
Nicodemus. John calls him a "ruler" of the Jews meaning he was a
member of the Sanhedrin, probably a scribe. The name appears in
the Talmud (a collection of Jewish law and tradition) in reference to a
rich and generous man who lived in Jerusalem before its
destruction in 70 CE.
He
came to Jesus at night. For John the darkness usually refers to the
realm of evil. Some writers include Nicodemus in that realm based on his
coming in the darkness and John having labeled him as a Pharisee. Such a
conclusion does not take consideration of the text. Nicodemus is not in the dark. He comes out of the dark and to the light (Jesus). He comes
seeking understanding. We can add to this the early rabbinical custom of
meeting together in the evening to study Torah.
The
Nicodemus story is rich with metaphorical language through which meaning and
truth are to be found. This is not simple. One reading will not be sufficient.
Indeed, reading alone will not result in complete enlightenment. This
takes thinking, meditating, quiet listening and deep mining for insight.
Much of John is like this. Take your time. It will come. Truth is not the same
thing as fact. Stories do not need to be historically factual to contain
truth. Good examples of this are to be found in Zen Buddhist Koans,
parables and other forms of literature as well as art. Even music can contain
truth for those who will listen to the spaces between the notes.
John Chapter 3:1-21
Nicodemus and Jesus
Earlier
in the day Jesus had caused quite a stir among the people as he spoke against
the corruption of the Temple in a prophetic act of disruption. He went so far
as to utter an enigmatic - and misunderstood, challenge to the Jewish
leadership about the destruction of the Sanctuary. The events of that day
caught the attention of one of the leaders named Nicodemus. He had seen the
signs of healing and heard something in Jesus' words that led
him to believe in him. But he was one of those in whom Jesus could
put no trust. His belief was more in the miracles than in the man.
In
the cool of the evening as his friends gather for study, he paid a visit to
Jesus. He expressed his opinion that Jesus was from God for no one could
do such deeds apart from God's presence. As one of those of
shallow belief Jesus did not accept his words of admiration. He abruptly
changed the subject to what he knew was really on Nicodemus' mind, the
Kingdom of God. Jesus takes aim directly at the common belief that entry into
the Kingdom of God is gained by acts of piety, meticulously keeping the oral
traditions of Sabbath, purification and other rites of the Holiness Code.
Forget working for it, Jesus says. No
one "sees" (enters) the Kingdom without being begotten from
above. Nicodemus hears the word "anothen" literally as born again. He
doesn't hear begotten "from above." How can he be born again from his
mother's womb? Jesus tries again. No one can enter (see) the Kingdom except by
being begotten of water (baptism of repentance) and the spirit (divine
creative power see Jn.
1:12-13; MT 18:3). It is, after all, God's doing. The new spirit within
is born of the Spirit of God, the creating breath of God that comes and
goes as it chooses. What is born from above of the spirit is new.
Nicodemus
is a teacher of Israel but he still doesn't understand. Even the earthly
things of earthly birth as an analogy for spiritual birth, of wind as spirit,
are beyond him. If he cannot understand these how can he understand the
heavenly message of the Kingdom? Jesus has authority to speak of such
things because he has access to God as the Son of Man, the one who descends
from and ascends to Heaven. He has the authority to speak for God and to give
life to all those who are born from above. As Moses placed the bronze
serpent (Num. 21:1-9) on a
tall standard and all who were afflicted by biting serpents and turned to
the serpent were healed, so will the Son of Man be lifted up (crucified) and
all who turn to him will be liberated. It will be in the turning that we are
confronted by the "memra," the presence of God from whom new birth
will come from above. It is this same God who loves the world of humanity and
as a demonstration of that love sent the only Son (vs. 16) not to condemn humanity but to give the gift
of life, God's life, for all who turn to him (vs. 17). These are the ones who in their turning already have
eternal life (vs.18); they have made
the choice of the light over darkness (vs.
21), enlightened by the light that came into the world (Jn. 1:4).
John Chapter 3:22-30 John
the Baptist and Jesus
After
the Passover festival days were over Jesus and his disciples went into the
eastern Judean territory toward the Jordan River where there were
many springs and Jesus baptized those who came to him. John was also baptizing
at Aenon (many springs) in the open valley area near Salim (in Samaria).
With
both Jesus and John baptizing a discussion arose about the relative
efficacy of one versus the other. John's disciples told John this
Jesus' who had been with him was now baptizing and many were flocking to
him. His disciples thought of this as dishonoring John who they
believed to be the only prophet called by God to baptize in view
of the coming wrath of God. John knows better. He knows he is merely a forerunner,
the one sent ahead of Jesus as an announcer of one greater than he. He knows
Jesus has the authority that only God can give. John is quite satisfied to be
the friend of the bridegroom and to rejoice at his voice.
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There
is a wide consensus among New Testament scholars that Jesus was either a
disciple of or partner with John (or both) in the ministry of baptism. At
some point Jesus left John to begin his own ministry and continued to offer a
baptism of repentance. Jesus' message about the Kingdom of God was very
different than John's and had a larger view of what it meant to be in the
Kingdom. It was not a time of waiting for something to happen, for God to
intervene and make everything better. Jesus saw his movement as equipping
disciples to work and act with the sure knowledge that the Kingdom had, in
fact, already begun and they were already a working part of its
emerging. There would be no waiting or wondering, just preparation for its
final fulfillment by continuing the work of God as demonstrated and taught
to them by Jesus.
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John Chapter 3:31-36 The One
From Heaven
Occasionally
the Gospel editor(s) insert a parenthetical passage which restates what has
come before or reinforces the community's belief in Jesus' divine
nature. This passage serves both of these purposes. We have already
noticed John's use of what is called dualism - pairing opposites to emphasize
the great difference between them. For example, in the Prologue we read of the
light that comes into the darkness. The light/dark comparison, like good/evil
is called dualism. Another is found in this passage as the world above/below or
heavenly/earthly. Here we see a restatement of part of the Nicodemus story,
with Jesus (the Word made flesh) as the one from above (heaven). The writer
emphasizes the difference between those who belong to the earth speaking of
earthly things and the one who comes from heaven and speaks of what he has seen
and heard in heaven. He speaks the words of God. Any one who believes these
words believes that God has truly sent him. John adds to the emphasis by restating
that this one who has been sent by God is the Son of God whom the Father loves.
And again: whoever believes in the Son as the one sent by God (a creedal
statement) already has
eternal life. Those who do not believe (disobey the Son's revelation of God)already are condemned.
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What
John has written is a brief statement of the Christian understanding of
salvation history. For those interested in learning a new word, this is called
soteriology (so·te·ri·ol·o·gy), the theological doctrine of salvation as
effected by Jesus.
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