by Dickson
THE GOSPEL OF JOHN 3:1-11
In general view, John unlike other books gives a clear and straightforward statement of his writing of this book “but these are written that you may believe that Jesus is Christ, the Son of God, and that you may believe that by believing you may have life in his name.” (20:31) Many recent writers such as Prof. Allan Culpepper have understood the literacy artistry of John Gospel, its quality and power of the story. It returns this power across time and culture. This is one of the great classics of the world literature. The author seems to know the geography of the Holy land, locating Bethany about two miles from Jerusalem, mentioning villages like Cana. Throughout the tradition, John shows the community that believing in Jesus is so a prerequisite for salvation. A genuine formula of getting salvation is fully exposed in chapter 3. “I tell you the truth, no one can enter the kingdom of God unless he is born again…. born of water and spirit” (3:4, 5 NIV).
Unlike any other scriptural passage, John introduces this theme with evening interview between Jesus and Nicodemus. John present both positive and negative image of Nicodemus. On the positive side, Nicodemus Jewish leader seek Jesus. On the negative side, however Nicodemus hide his seeking under cloak of night. Night (nux, nux) is used metaphorically in the fourth Gospel represent separation from the present of God (9.4, 11.10). Chapter 3.19-21 that condemns those who prefer darkness to light confirms the symbolic significance of this night visit. This evening interview is the only and unique discourse about new life of the spirit presented Johns ` narrative. Nicodemus is presented as man of the Pharisees, a member of the Jewish council. Nicodemus appeared in history in 135 BC when John Hyrcanus was a ruler over Palestine and lasted until 70 AD when the temple was destroyed. During Jesus time there were probably about 6,000 Pharisees.
“Though it is a Greek name, it is known in the form Naqdimon –“conqueror of the people” as the name of Jew. In this period a wealthy man of this name is known to have been in Jerusalem at the time of the Jewish War” The figure of Nicodemus is therefore partially defined but open to allow readers to interpret him as representative of many groups of people such as the Pharisees, those who believed the signs not word of Jesus, those who lacked courage to declare their faith openly. However, tradition recognized him as a very prominent figure in Israel, representing the cream of the nation, in fact, Jesus called him “a teacher of Israel” (3:10). Very likely Nicodemus was both impressed and curious about Jesus and chose to expose his knowledge deficiency about salvation at night for first hand conversation by poising a question (3:2).
It is a challenge to the contemporary world that no matter how intelligent and well educated we must seek Jesus with an open mind and heart so that he can teach us the truth about God. A searching heart is marked by humility- seeking and admitting personal needs. The other characteristic that marks a searching heart is perseverance. Perseverance in overcoming obstacles that may keep us from finding and following Jesus. Willingness and obedience are also the characteristics for the searching heart.
Perhaps Nicodemus was afraid to come by day or he may have wanted a long talk, which would have been difficult in the daytime with the crowds around Jesus or according to his schedule being a person with high authority he used to be busy during afternoon. Most Pharisees were intensely jealous of Jesus because he undermined their authority. But Nicodemus tracked down and met him personally. Nicodemus begins politely by acknowledging Jesus` position as rabbi (a tradition name of teacher) from God after convinced with signs and miracles performed by Jesus. Although “from God” is a tradition way of speaking to religious figures as God emissaries (e.g. John Baptist in 1.6) that Jesus’ origin as from God is also crucial christological affirmination in the fourth Gospel. This formal opening is very similar to that of the Pharisees before they ask the question about the tribute-money. (Matt.22: 16).
Jesus does not respond directly to Nicodemus’ acknowledgement of him, instead he challenges Nicodemus with a teaching. The scene advances through the dialogue until it gives way to monologue, and Nicodemus disappears from the narrative until he reappears later. John has not showed as whether the results of the interview turned to Nicodemus’ expectations. However, we thank John for introducing again Nicodemus arguing with the fellow Pharisees (this time around its day and openly) treatment on Jesus (7:50). Nicodemus again come out from community accompanying Joseph of Arimathea in preparing Jesus` burial (9:38).
While true, his knowledge was not sufficient to understand Jesus. It is to his credit that he at least understood that Jesus came from God, as opposed to many of fellow Pharisees who attributed Jesus` power to Satan (Matt.9: 4 NIV) The conversation proceeds in typically Johannine fashion with Jesus responding metapholically. Undoubtly Jesus dive into the dialogue without any greeting but with unhampered insight, he went right to the heart of Nicodemus` problem. “I tell you the truth; no one can see the kingdom of God unless he is born again” (3:3 NIV). The response seldom really connects with what had said. “Born again” translates a Greek phrase (gennhqhj ajnwqen) means begotten “from above”. The adverb in Greek can mean “from the beginning” “anew” but the Aramaic (mille`ela) can mean “from above”. To be born ajnwqen (again) speaks both time of birth and the place from which this new birth is generated (from above). The new birth of which Jesus speaks gives new access to God (1 Cor.15: 50).
Nicodemus question is challenged up with the idea of birth. “How can a man be born when he is old?” In a crudely literal way Nicodemus points out that to repeat the physical process is impossible. In contemporary world most people at one time or another, wish they could start life over again. But second thoughts usually bring them to the conclusion that another complicated trip through life will be involved. Jesus later made the point in discussing the possibility of salvation with his disciples “that with man is impossible, but not with God; all things are possible with God” (Mark 10:27). Being cultural rounded with high authority in the society probably a responsible man; Nicodemus knew that physical rebirth couldn’t happen.
However, instead of unwrapping the declaration for Nicodemus to understand, John in verse 5 shows how the dialogue reached its climax when Jesus dismisses the traditional view that one’s relationship with God is not based on birth right. He brings forth other phrases born of water and spirit and repeated the idea of the Kingdom of God. No one- that is neither Jews nor the pious Pharisees nor Sadducees is responsible for entering the kingdom of God. “Except a man…the word here translated a man is the indefinite pronoun tis and could well read, ‘any man’. What is said here is a universalization. It is true for any man not just Nicodemus”.
Jesus` further explanation seems that Nicodemus in the first place did not perceive the spiritual intent of Jesus` word. Perhaps he thought further explanation accompanied by theological symbols; water and spirit could bring a real meaning in Nicodemus perception during this night session. Christian readers would have detected the baptismal reference here, but the primary emphasis is birth through the spirit. It is not absolutely necessary to assume that John is referring to the Christian sacrament of baptism when he uses the phrases. Some traditions have taught that the water denotes physical birth (referring to the “water” of amniotic fluid or even semen). The symbolic of water in connection with the Spirit is frequently used Old Testament (Ezek 36:25f.) where the context requires Spiritual renewal.
The term water is not a physical act but is simply another description of the Spirit or the Spirit’s activity of cleansing and the life giving action of the Spirit. (7:37-39). If Jesus meant the physical water he could have later said. “Water gives birth to water and spirit gives birth to spirit”. St Matthew talked also the birth of God; “Children born not of natural descent, nor of human decision or husband’s will, but born of God” (Matt 1:13 NIV). Paul also reminded his convert Titus about the rebirth of the Holy Spirit “He saved us through the washing of rebirth of the Holy Spirit who he poured through Jesus our Savior…” (Titus 3:5 NIV).
Jesus employed theological symbols flesh as well as water for Nicodemus to connect with his already existing knowledge in relating to salvation. The word flesh could have been of real meaning if Jesus introduced it in answering Nicodemus question in verse 4. In human being, the flesh can produce only more human flesh. Here now we see Jesus exposing the meaning of Spiritual birth by contrasting it with physical (flesh). This must then considered as the end product. The result of physical generation is flesh i.e. something that belongs to the created order and has all the weakness.
In contrary the Spirit is not considered as the component part of man, but the person who direct the whole man once he has reborn. The man born from the Spirit is man as he is open to the influence of God, with all the natural forces brought under the control of the Spirit Jesus further exposes this explanation by exposing the analogy of wind. “The wind blows wherever it pleases” (v.8). Perhaps at this moment in the evening a soft wind rusted leaves outside the house or in the garden where interview was taking place. Jesus used the illustration of the wind to depict the effect of the Spirit in the person born of the Spirit. In Greek the same word (pneuma) can have the several meanings: “spirit”, “wind”, and “breath”
F.B.Meyer an American Biblical scholar pointed out that God’s Spirit like the wind has free movement and, like reviving breath, has power. Jesus used this illustration to show that the reality of the Spirit living in a person is evidenced by the effect of the Spirit on that person’s life. People can control neither the wind nor the movement of God’s Spirit. Just as we don’t know the origin or destination of the wind, we do not know or control the Spirit. In actual reality what a human being know are the effects of the wind the same applied to with God’s Spirit.
Our world today is full of people who want fully explanation before they make their choice to follow Jesus. There are people we disregard, thinking that they could never be brought to God- such a world leader for whom we have never prayed. It is so imperative for the disciples of today to be acquainted with the perception that no one is beyond the Gospel. God, through the Holy Spirit can reach anyone despite the position. Starting over may be naturally impossible; but Jesus makes it supernatural possible.
It seems like Jesus talked a lot before Nicodemus opened his mouth again on verse 9. In response to Nicodemus inquisitive question, Jesus called him a teacher of Israel and expressed amazement at his lack of understanding. I don’t hesitate to conclude that the discourse about the spiritual matters was taking place between two teachers. Nicodemus’ first speech starts with rabbi meaning a teacher. According to tradition the title “teacher” means one who represents the official Jewish teaching authority. Jesus’ question is ironical; as well instructed rabbi, Nicodemus should have been in possession of the facts that enable him to understand
This Jewish teacher of the Bible knew the Old Testament thoroughly, but he did not understand what it said about Messiah. Knowledge is not salvation. Jesus indicted those who have the scripture yet miss the primary purpose. “You diligently study the Scriptures because you think that by them you possess eternal life” (5: 39 NIV). In our context most Christians may know the Bible and even study it regularly, but unless they understand and respond to God whom the Bible reveals and the salvation that He offers, the Scripture will be priceless relic rather than a life-changing treasure.
Most Biblical scholars have argued with the sudden pronoun that John has introduced into this dialogue. “We speak…we know…we testify …we have seen…” But after this verse we is not maintained though you remained a plural. Most likely, we refers to all those prophets who have spoken to Israel (including John the Baptist and Jesus himself It seems Nicodemus took the burden that the whole community had of not accepting the testimony.
Israel of which Nicodemus was a representative did not receive the corporate testimony either from Jesus on behalf of the Father hence, ‘our’ or from the prophets. This prompted Jesus to remind him about the heavenly things that are difficult to understand unlike the earthly things. John implied that Jesus had bombarded his expository teaching with theological symbols that Nicodemus knew them already such as wind, which can be sensed. Jesus had spoken in an earthly analogy, and if Nicodemus could not understand that now how would he understand or believe when Jesus spoke to him heavenly ream and heavenly kingdom
These heavenly things cannot be sensed; they must be revealed by God and believed in faith. There are not the conclusions to which we are naturally drawn. Even today the depth of Christ’s teaching escapes the bored and inattentive. As Jesus pointed out many of us have ears to hear, but do not listen. Jesus was uniquely qualified to speak above heavenly matters.
Verse 3 seems to indicate the transition form private conservation to general teaching addressed to the whole community .It is good to learn that Jesus through this interview he was so patience. Nicodemus was slow in learning spiritual truths, but Jesus took time to help him. The humility to learn even simple things is a virtue and not weakness. That’s the heart that Nicodemus is showing in this discourse.
It is so imperative to note that Jesus clearly saw and understood Nicodemus’ need despite his position. He was the one who provided the theme of the conservation. Most people today are religious at heart and by tradition. Some may have joined the church just to get religious feelings or because church attendance is fashionable, but without experience a new birth. It is a prerequisite for the contemporary disciples to perceive the need of the people and be able to fulfill these needs through sound Biblical teachings.
BIBLIOGRAPHY
Adeyemo, T. Africa Bible Commentary, World Alive Publishers, Nairobi. (2006)
Barton, B. Life Application Bible Commentary, Tyndale House Publishers, Inc (1999)
Lindars, B. New Century Bible Commentary, The Gospel of John, WB, B. Eerdmans, Publishing. Co. Grand Rapids, London. (2003)
Mayfield, H. Beacon Bible Commentary Volume VII, Beacon Hill Press, Kansas City, Missouri. (1995).
McGee, J. Thru. The Bible Commentary series, The Gospel John, Thomas Nelson Publishers, Nashville. (1991).
Ngewa, M. The Gospel of John for Pastors and Teachers, Evangel Publishing House, Nairobi (2003
Peterson, L. The New Interpreters’ Bible Commentary in Twelve Volume, Abingdon Press, Nashville. (2000).
Smith, D, The Theology of the Gospel of John, Cambridge University Press. (1995).
No comments:
Post a Comment