Friday, October 19, 2007

John 3:9-12

9"How can this be?" Nicodemus asked. 10"You are Israel's teacher," said Jesus, "and do you not understand these things? 11I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. 12I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?"

  • This is the last we hear from Nicodemus until John 7:50-52 (sides with Jesus) and John 19:39 (anoints the lifeless body of Jesus).
  • Pride is in the way. He cannot and will not accept what he doesn’t understand, and only the Spirit can fix him. Detail John 6-10.
  • Jesus calls Nicodemus, “THE Teacher of Israel,” and rebukes him. Jesus sees his heart, still hardened, and is disappointed.
  • The question is rhetorical. It’s an emphatic statement that shows disgust, not surprise: “You do not understand these things!”
    • Nicodemus is to blame for lack of understanding (Romans 10), even though he has not been regenerated (Romans 9).
  • “These things” = How a person comes to spiritual understanding, life, and faith is of critical importance! It is repeated throughout Scripture, and ALL Christians – especially teachers – should know and love “these things.” How could we not know and love and cherish and testify to “these things” – that God has worked spiritual life in us by His Spirit? (Ephesians 2:1-5)!
  • “I tell you the truth” shows that Jesus is not giving up. Even though Jesus is disgusted with Nicodemus’ pride, He still calls him to listen to the explanation of the authority Jesus has to speak on such matters as these. Jesus doesn’t over pursue Nicodemus; he’s not yet born of water and the Spirit.
  • “We speak of what we know and testify to what we have seen” – 3 views of who “we” is:
    • Jesus and His disciples. They have identified with Him, but dissenters say it’s too soon for them to testify to the truth.
    • Jesus is mocking or simply responding accordingly to Nicodemus’ usage of “we” in v2. He’s responding to “you people.”
    • Jesus and the true prophets of God, including Old Testament prophets and John the Baptist. This speaks to their authority.
  • “But still you people do not accept our testimony” – The Gospel is the only authority, despite the fact that few receive its message. This truth is actually a fulfillment of prophecy. Matthew 7:13. Be humbled that you’re included in God’s mercy.
  • Nicodemus still trusts his faulty reasoning over Jesus’ authority. Three things to point out here:
    • The new birth, though spiritual, happens on earth and is an earthly thing. If we don’t understand what goes on here on earth in regards to spiritual things, then we cannot and will not understand heavenly things – what goes on in the kingdom of God, in heaven for all eternity.
    • “Earthly things” = a manner or style of teaching. Jesus’ style of teaching was simple, compared to the high language of the other Rabbis. We, like Nicodemus, want to hear of high and lofty things, exciting and controversial things, speculative teaching in creative methods. But when we reject the plain and simple truth of the Gospel, that Jesus saves sinners who believe in Him – and that the only way to believe in Him is to be born from above – because it’s too simple, we reveal our total depravity, and we treat God’s revelation to us with contempt.
    • Ken Ham of Answers in Genesis uses this verse to note the importance of understanding God’s Word, especially regarding the creation account. I see the importance of that, given the Romans 1 and 2 Peter 3 passages we noted earlier. If you don’t believe that God created the earth and everything “earthly,” then you can’t and won’t believe the Gospel message.

Thursday, October 18, 2007

John 3:6-8

6Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7You should not be surprised at my saying, 'You must be born again.' 8The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."

  • In v6-8, Jesus explains the priority of God in working salvation in each man.
  • “Flesh gives birth to flesh” – Paul uses “flesh” synonymous with “sin nature” to describe sinfulness and moral depravity; John uses “flesh” differently – to show weakness or feebleness, and frailty, especially regarding spiritual things (John 1:13; 6:63). No matter what “flesh” does, it can’t arouse spiritual life or understanding (1 Corinthians 2:14; Romans 8:7).
  • “The Spirit gives birth to spirit” – Only the Spirit can work regeneration in fallen man. Only the Spirit can bring spiritual life and understanding, and He does so apart from any human contribution. Every NT writer labors to show this truth. John 1:13; Acts 13:48; 14:16; 18:27; 1 Peter 2:4-10; Romans 9:16.
  • John, like Peter and Paul, works hard to show that Jews must not trust in their heritage, lineage, or ancestry (Romans 2:28-29). This verse points forward to John 3:16 and looks back to v4 regarding spiritual dullness (deadness – Ephesians 2:1-5). Also note John 8:31-48 (John 10 “You not do believe because you are not my sheep”).
  • The flesh is crooked; the Spirit is straight. It’s a total contrast (Romans 8:1-11). The kingdom of God is not for flesh. We must be spirit.
  • This verse, along with others, refutes the idea that you must incline yourself to believe or have faith in order to be born again. The opposite is true. Flesh cannot incline itself to be spiritual. Man contributes nothing to regeneration. Grace is truly grace. Why would you need the re-birth if you could have faith prior to re-birth? Regeneration precedes and is the source of faith. MONERGISM.
  • In v7, the first you is singular and the second you is plural. Jesus tells Nicodemus that he should know this truth. It’s the simplest and most important of spiritual truths. Those Old Testament passages above should have come to his mind. Since they didn’t, Jesus offers an analogy:
  • “Wind” and “spirit” are the same Greek word. Try reading this verse interchanging “wind” and “spirit.” This is typical of John.
  • “The wind blows wherever it pleases” – Man does not determine where or when or how powerfully the wind blows. We can use its power when it comes (windmills), but we can’t control the jet stream. The same is true with the Spirit.
  • There are two valid interpretations of what Jesus means when He says, “So it is with everyone born of the Spirit.”
    • Such is the power and efficacy of the Spirit in regenerating men. Augustine – “The Spirit does as He pleases.” The Spirit regenerates the elect, as His role in the Covenant of Redemption made between the Three Persons of the Triune Godhead.
    • You can see the effects of the Christian, but you’re not sure why they do what they do (1 Corinthians 2:15). Christians are often accused of narrow-mindedness – the opposite is true!
      • “Flesh” knows nothing of spiritual things. This understanding foreshadows John 3:11-13 and compliments v4.
  • In common language, Jesus might be saying, “You think the wind is awesome and powerful? Consider the Holy Spirit!”
  • God freely displays His power in the physical realm (nature). Why should it surprise that He does so in the spiritual realm?
    • Romans 1:18-32 – The truth that God is eternally powerful and divine in nature is clearly seen in creation (WIND), yet men suppress that truth by their wickedness (John 3:19-21).
    • 2 Peter 3:3-7 – Scoffers deliberately forget that by God’s Word the heavens and earth (WIND) were formed (John 3:19-21).
  • Jesus has corrected Nicodemus by clearly showing him that the spiritual and not the physical is of utmost importance.

Wednesday, October 17, 2007

John 3:4-5

4"How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" 5Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit."

  • Nicodemus doesn’t get it. Is he really this spiritually dull? Yes!
    • Matthew 11:25-27; 15:16; 16:5-17 (Mark 8:14-21)
    • Lack of faith = spiritual problem.
    • Matthew 17:17; Luke 18:31-34; 24:44-47; 1 Corinthians 1:18-30; 2:14; 2 Corinthians 4:6
    • Man’s condition = spiritual deadness.
  • He is stuck at the physical level and can’t understand the spiritual level, because the Spirit hasn’t regenerated him yet. He thinks he is wise enough to understand, but he is not. This is the case for all unbelievers (and some professing believers as well).
  • Nicodemus confirms what Jesus says by not understanding! John perhaps gives this illustration because he knows Nicodemus.
  • Now in v5-8, Jesus corrects his misunderstandings by showing him clearly that He meant the spiritual re-birth, not the physical.
  • “I tell you the truth” shows that Jesus is still plowing the hardened soil of Nicodemus’ heart. We’re all very hardened.
  • “No one can enter” is parallel to “no one can see;” the verb changed to focus more on Nicodemus’ understanding of the phrase.
  • “Born of water and the Spirit” is also parallel to “born again” from v3. Jesus is adding to the simplicity of v3 to help Nicodemus get it. There are 3 views on “born of water and the Spirit” that we need to examine:
    • “Water = physical” and “Spirit = spiritual.” Jesus is showing Nicodemus that it’s more than physical, which is all that he perceived from v3. While this may be true, it’s not parallel to v3 (one / two births) and likely not what John is intending.
    • “Baptism by water and the Spirit.” I want to talk about this one for a few minutes; it’s intriguing:
      • Baptismal regeneration (necessity of water baptism (immersion / sprinkling) for salvation) among Protestants and Catholics. Infant baptism vs. Believer baptism.
      • If Jesus was speaking of water baptism, what would this have meant to Nicodemus? John’s baptism? Confusing…
      • Same problem with parallelism here: baptism and birth are not treated as parallels anywhere in Scripture. Baptism symbolizes death, burial, and resurrection.
    • “Water and the Spirit” are synonymous.
      • Matthew 3:11 and Luke 3:16 mention the Spirit and fire and it’s clearly synonymous. Fire = Judgment. Water = Cleansing and Purification. The Spirit is powerful!
      • Psalm 51:7-11; Ezekiel 36:25-27; 37:1014; 39:29; Isaiah 32:15; 42:1; 44:3; 61:1; Joel 2:28-29 all provide rich imagery that Nicodemus should have pictured. The New Testament speaks of this as well: Hebrews 10:22; Ephesians 5:26; 1 Corinthians 12:13 (not the outward sign, but the inward reality).
      • Water represents the inward purification and cleansing that only the Spirit can perform. Unless Ezekiel 36 happens to you, you cannot and will not be saved; you cannot and will not understand spiritual truth; you cannot and will not see or enter the kingdom of God.

Tuesday, October 16, 2007

John 3:3

3In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again [or born from above]."

  • “I tell you the truth” is designed to get Nicodemus’ attention, to get him to focus. Get serious! Jesus is plowing the soil of Nicodemus’ heart with these words, so that He can plant a seed. Nicodemus may have come with sincere interest in Jesus, but it appears that he wanted to chit-chat. Jesus wants none of that. Every word He speaks has an intense, focused purpose.
  • “No one can” speaks of the inability of mankind. This is not just about Nicodemus. See John 6:44,65.
  • “No one can see” speaks of spiritual blindness, which is a characteristic of all mankind until sight is granted by God (Exodus 4:11; Psalm 119:18; 146:8; Proverbs 20:12; 28:11; 29:13; Isaiah 29:10; Luke 10:22-24; John 9:39-41; John 12:40).
  • “See the kingdom of God” and “enter the kingdom of God” (v5) are synonymous, parallel, and equivalent.
  • “The kingdom of God” – Several definitions are suggested. Last week: (the eternal peace and prosperity of God’s rest).
    • Nicodemus would have understood this phrase as “the Messianic age.” And that fits with “see” and “enter.”
    • Consider it to mean, “The glory and supremacy of Jesus Christ in eternal fullness,” and equate it with salvation.
    • “Unless he is born again” – “Born again” is clearly important. Remember that John is fond of multiple meanings. Consider 3 options:
      • In the Greek, “born again” can mean born “from the first” or “from the beginning” Luke 1:3; Acts 26:5. Not likely here.
      • It can mean “born again,” which is clearly how Nicodemus perceives it. Galatians 4:9; 1 Peter 1:3; Matthew 18:3. Likely.
      • It can mean “born from above,” which is also likely. Check your footnotes. John 1:12-13; 3:31; 1 John 5:1. Likely.
        • The last two are likely both intended. Only argument against “born from above” is that Jesus and Nicodemus were likely speaking in Hebrew, and the text of John is written in Greek. Thus, what Nicodemus perceived is what was meant.
  • Jesus says, “No one can see (or enter) the kingdom of God unless he is born again.” This would have been shocking and offensive to Nicodemus. Picture Jesus saying, “I don’t care that you call Me ‘Teacher from God,’ because true spiritual understanding begins with regeneration. You must become a new man.” Jesus is saying that Nicodemus is not yet born again. He has no understanding. He can’t see or participate in the truth as he stands.
    • This, as we’ll see, is the most important of spiritual truths. Why must we be born again? V6… Spiritual birth, like physical birth, is not dependent on human decision (1 Corinthians 2:14; John 1:12-13; Romans 8:7; 9:16). Be humbled by this saving grace!
  • Monday, October 15, 2007

    John 3:1-2

    1Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. 2He came to Jesus at night and said, "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."

  • “There was a man” ties us right to the end of chapter 2. All men are hypocrites, so Jesus doesn’t entrust Himself to them. Here comes a man. We could read this as, “Now there was a hypocrite.” It’s not meant as an insult; it’s reality. We’re sinners – prideful hypocrites. We deceive ourselves by thinking we are better than we are (1 Corinthians 4:7; John 3:27).
  • Nicodemus was a Pharisee – an honorable title in his culture, but we have learned to see that as a negative. High status is not a good thing. He was a “better” Pharisee; not antagonistic. He was the most admired man in the community of God; yet, as we will see, he was outside the community of God.
  • He was a member of the Sanhedrin – the best qualified to teach and discern spiritual truth; if he fails the test, no one should expect to pass. None are naturally disposed to receive the Gospel; that’s where the Spirit comes in.
  • “There was a man” ties us right to the end of chapter 2. All men are hypocrites, so Jesus doesn’t entrust Himself to them. Here comes a man. We could read this as, “Now there was a hypocrite.” It’s not meant as an insult; it’s reality. We’re sinners – prideful hypocrites. We deceive ourselves by thinking we are better than we are (1 Corinthians 4:7; John 3:27).
  • Nicodemus was a Pharisee – an honorable title in his culture, but we have learned to see that as a negative. High status is not a good thing. He was a “better” Pharisee; not antagonistic. He was the most admired man in the community of God; yet, as we will see, he was outside the community of God.
  • He was a member of the Sanhedrin – the best qualified to teach and discern spiritual truth; if he fails the test, no one should expect to pass. None are naturally disposed to receive the Gospel; that’s where the Spirit comes in.
  • He came to Jesus – “the teacher of Israel” comes to Jesus. Why did he come? Much speculation surrounds his coming:
  • He has a genuine personal interest (John 7:50-52). This is no so much “seeking truth” as intrigue and curiosity.
  • He represents the Sanhedrin, which was rightly responsible for investigating spiritual uprisings. They also came to John the Baptist to inquire of him (John 1:19-28). The Sanhedrin would have wanted to squash false teachings.
  • He came at night – 3 speculations:
  • He wants to avoid being seen publicly with Jesus by other Pharisees who thought Jesus’ miracles were Satanic.
  • It was a good time for teachers to discuss spiritual things, as there would be no interruption from daily affairs.
  • This is figurative, as Jesus is a Light in the darkness (1:5). He is polite and humble in addressing Jesus.
  • “We” may prove that he represents the Sanhedrin, or it may be an exercise of humility or fear. He was humbly saying “we” instead of “I,” or he was fearful and embarrassed to say “I.”
  • Some commentators have accused Nicodemus of flattery, but there is no evidence for that claim. He appears to be sincere.
  • He confesses a truth that Jesus has come from God. He attributes Jesus’ miracles to the power of God, unlike others (Mark 3).
  • There is no such thing as a “satanic” miracle. Sorcery, witchcraft, divination, and magic are considered tools of the devil.
  • The truth that Nicodemus perceives falls well short of Jesus’ full identity. That’s why Jesus responds as He does, as we'll see next time.