We look here at chapter four of the gospel of John, as a whole, before going through it verse by verse this week.
Jesus, growing up in Galilee, has been ministering far south of home, in the region around Jerusalem.
John 4: 1-3, Return to Galilee
The Pharisees heard that Jesus was gaining and baptizing more disciples than John, although in fact it was not Jesus who baptized, but his disciples. When the Lord learned of this, he left Judea and went back once more to Galilee.
It is not clear why Jesus returns to Galilee here. There seems to be some controversy that has been stirred up by Jesus's popularity.
John 4: 4-10, A well in Samaria
Now he had to go through Samaria. So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. Jacob's well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour. When a Samaritan woman came to draw water, Jesus said to her, "Will you give me a drink?" (His disciples had gone into the town to buy food.)
The Samaritan woman said to him, "You are a Jew and I am a Samaritan woman. How can you ask me for a drink?" (For Jews do not associate with Samaritans.)
Jesus answered her, "If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water."
There are a number of social taboos being broken here. First, Jesus speaks to a woman by herself. And she is not a Jew but of "mixed" racial heritage, a Samaritan, a descendant of the racial mixing of Jews with non Jews after the return from Babylon. Many Jews despised Samaritans as religiously impure, not just racially impure. The author of the book makes a brief comment to that effect, saying either that "Jews do no associate with Samaritans". (The NIV footnotes suggest that this may simply mean"Jews do not use dishes Samaritans use.")
But Jesus responds to the woman's questioning by saying, "I give you an opportunity for living water." Here "living water" is a metaphor for "fresh water", for water that is pure and moving, not still and brackish.
John 4: 11-16, Eternal fresh water
"Sir," the woman said, "you have nothing to draw with and the well is deep. Where can you get this living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?"
Jesus answered, "Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life."
The woman said to him, "Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water."
The woman first thinks Jesus claims to have found a spring of fresh water. But Jesus is pursuing a metaphor. The "fresh" water he offers will satisfy one's thirst forever.
John 4: 16-26, Tangents
He told her, "Go, call your husband and come back."
"I have no husband," she replied.
Jesus said to her, "You are right when you say you have no husband. The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true."
"Sir," the woman said, "I can see that you are a prophet. Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem."
Jesus declared, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth."
The woman said, "I know that Messiah" (called Christ) "is coming. When he comes, he will explain everything to us."
Then Jesus declared, "I who speak to you am he."
At this point, both the woman and Jesus play a little game. The woman is intrigued by this offer of eternal fresh water but Jesus intends a serious spiritual encounter and the woman's sex life presents a barrier to her a relationship with God. So Jesus diverts the conversation to her "marriage", suggesting that he will explain this "living water" to her and her husband. She deflects this by claiming to be single, so there is no need to invite anyone else. At this point Jesus corrects her half-truth. Shocked by his knowledge of her life, she makes no denial of his statements but quickly diverts the conversation a second time, trying to discuss the Jew/Samaritan controversy about the correct place of worship. Jesus follows this pseudo-religious distraction by telling her that a time has (Now!) come when the place of worship is irrelevant. No matter what direction the woman takes the conversation, however, it is going to ultimately end up discussing the Jewish Messiah -- who is sitting in front of her.
The disciples return at the end of this conversation and we then see the impact this conversation has on the small town of Sychar.
John 4: 27-38, Harvest
Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, "What do you want?" or "Why are you talking with her?"
Then, leaving her water jar, the woman went back to the town and said to the people, "Come, see a man who told me everything I ever did. Could this be the Christ?" They came out of the town and made their way toward him.
Meanwhile his disciples urged him, "Rabbi, eat something."
But he said to them, "I have food to eat that you know nothing about."
Then his disciples said to each other, "Could someone have brought him food?"
"My food," said Jesus, "is to do the will of him who sent me and to finish his work. Do you not say, `Four months more and then the harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying `One sows and another reaps' is true."
"I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor."
The disciples are, of course, surprised to see their Jewish rabbi talking to a woman -- those things were not done in that society -- but they keep their questions to themselves. Meanwhile the woman goes back to the townspeople to talk about this strange man.
Jesus continues to speak in metaphors. Having identifying himself as the (eternal) Fresh Water for mankind, he now speaks of his work in terms of food (or meat.)
In some parts of my country, some churches do a bit of boasting about "numbers saved", as if the current evangelist or preacher (seeking financial support) is the one responsible for conversions. But Jesus mentions a principle in his harvest metaphor, that "reaping" is just one part of a long process. This principle is an important one -- anything important (evangelism, teaching, coaching) that involves developing people will require a long patient process.
John 4: 39-42, Samaritan believers
Many of the Samaritans from that town believed in him because of the woman's testimony, "He told me everything I ever did." So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. And because of his words many more became believers.
They said to the woman, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world."
John reports that these Gentiles (or partial Gentiles, half-breed Jews?) respond to the Jewish Messiah. And so Jesus stays in the town for several days.
John 4: 43-54, Two royal sons
After the two days he left for Galilee. (Now Jesus himself had pointed out that a prophet has no honor in his own country.) When he arrived in Galilee, the Galileans welcomed him. They had seen all that he had done in Jerusalem at the Passover Feast, for they also had been there.
Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum. When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death.
"Unless you people see miraculous signs and wonders," Jesus told him, "you will never believe."
The royal official said, "Sir, come down before my child dies."
Jesus replied, "You may go. Your son will live." The man took Jesus at his word and departed. While he was still on the way, his servants met him with the news that his boy was living. When he inquired as to the time when his son got better, they said to him, "The fever left him yesterday at the seventh hour." Then the father realized that this was the exact time at which Jesus had said to him, "Your son will live." So he and all his household believed.
This was the second miraculous sign that Jesus performed, having come from Judea to Galilee.
The Royal Son heals a royal son. Although Jesus has mentioned the "prophet without honor" concept, he is well received by this royal official.
The author identifies this as the second miracle in Galilee. This implies that the events up to this point in John's Gospel occur before the opening of the Galillean ministry as recorded in the other gospels; presumably these events occur before Mark 1: 14-15, for example.
Saturday, January 20, 2018
Friday, January 19, 2018
John 3: 31-36, Jesus and the Baptizer
The prophet, John, the Baptizer, has been asked about the baptisms of Jesus. Is Jesus a competitor to the him? John-the-Baptist responds by saying that his reason for baptizing is to point people to Jesus, that he, John, is like a friend of the bridegroom, content to support the groom, enjoying the groom's delight in his bride, without envy or jealousy.
After explaining that John the Baptist will become less important as he points people to the more important Messiah, we have another passage about the goals of this Messiah. As this passages seems to become a more general commentary, it is likely written by the gospel writer and is no longer quoting the prophet, John-the-Baptist.
John 3: 31-36, Jesus ascends as John the Baptist's ministry wanes
The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all.
32 He testifies to what he has seen and heard, but no one accepts his testimony.
33 Whoever has accepted it has certified that God is truthful.
34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.
35 The Father loves the Son and has placed everything in his hands.
36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.
Jesus is different from any human; he is "from above", from God, explaining divine truths. As mentioned in the first chapter, the world that Jesus entered, the world that He created, does not understand him.
But, says the gospel writer, there are those (hopefully his readers) who accept the statements of Jesus and see God's truth, spoken by Jesus, guided by the Spirit of God.
The final verse is a counterpoint to verse 16; eternal life is offered to those who trust in the Messiah but rejection of the Messiah leads to "wrath."
This last passage of chapter 3 summarizes the theme and teaching of this chapter.
After explaining that John the Baptist will become less important as he points people to the more important Messiah, we have another passage about the goals of this Messiah. As this passages seems to become a more general commentary, it is likely written by the gospel writer and is no longer quoting the prophet, John-the-Baptist.
John 3: 31-36, Jesus ascends as John the Baptist's ministry wanes
The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all.
32 He testifies to what he has seen and heard, but no one accepts his testimony.
33 Whoever has accepted it has certified that God is truthful.
34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.
35 The Father loves the Son and has placed everything in his hands.
36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.
But, says the gospel writer, there are those (hopefully his readers) who accept the statements of Jesus and see God's truth, spoken by Jesus, guided by the Spirit of God.
The final verse is a counterpoint to verse 16; eternal life is offered to those who trust in the Messiah but rejection of the Messiah leads to "wrath."
This last passage of chapter 3 summarizes the theme and teaching of this chapter.
Thursday, January 18, 2018
John 3: 22-30, Jesus and the Baptizer
Jesus has just been recently talking to Nicodemus about spiritual birth. This has occurred in the evening, probably near Jerusalem.
John 3: 22-24, Jesus ascends as John the Baptist's ministry wanes
After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized.
23 Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized.
24 (This was before John was put in prison.)
The synoptic gospels (Matthew, Mark and Luke) record Jesus' ministry beginning after John is put in prison. John, the gospel writer, includes information about the ministry of Jesus before that time. Apparently while John was baptizing along the Jordan river, Jesus also baptized disciples.
It is not certain where Aenon and Salim were located; some suggestions are given in this Wikipedia article. Verse 26, below, will suggest that Aenon and Salim are on the west side of the Jordan.
John 3: 25-30, Jesus ascends as John the Baptist's ministry wanes
An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.
26 They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.”
27 To this John replied, “A person can receive only what is given them from heaven.
28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’
29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. 30 He must become greater; I must become less.”
Here is more evidence (to me) that John's baptism repeats the initiation rites of the convert to Judaism. The convert to Judaism would be taught about the ceremonial washings (of which "baptism" was one) and so it is natural that this conversation would turn to John's baptism and his "rival" Jesus.
But Jesus is not a rival to John. John has been consistently pointing people to Jesus, as the One, the anointed Messiah, who is to follow him.
John the Baptizer says that he is like a friend of the bridegroom, content to support the groom, enjoying the groom's delight in his bride, without envy or jealousy. In the same way, John is happy to see people turning to Jesus. Indeed, as reported in chapter 1, John sent some of his disciples to Jesus.
John 3: 22-24, Jesus ascends as John the Baptist's ministry wanes
After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized.
23 Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized.
24 (This was before John was put in prison.)
The synoptic gospels (Matthew, Mark and Luke) record Jesus' ministry beginning after John is put in prison. John, the gospel writer, includes information about the ministry of Jesus before that time. Apparently while John was baptizing along the Jordan river, Jesus also baptized disciples.
It is not certain where Aenon and Salim were located; some suggestions are given in this Wikipedia article. Verse 26, below, will suggest that Aenon and Salim are on the west side of the Jordan.
An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.
26 They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.”
27 To this John replied, “A person can receive only what is given them from heaven.
28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’
29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. 30 He must become greater; I must become less.”
Here is more evidence (to me) that John's baptism repeats the initiation rites of the convert to Judaism. The convert to Judaism would be taught about the ceremonial washings (of which "baptism" was one) and so it is natural that this conversation would turn to John's baptism and his "rival" Jesus.
But Jesus is not a rival to John. John has been consistently pointing people to Jesus, as the One, the anointed Messiah, who is to follow him.
John the Baptizer says that he is like a friend of the bridegroom, content to support the groom, enjoying the groom's delight in his bride, without envy or jealousy. In the same way, John is happy to see people turning to Jesus. Indeed, as reported in chapter 1, John sent some of his disciples to Jesus.
Wednesday, January 17, 2018
John 3: 16-21, God's Love and Light
Jesus has explained to Nicodemus that he needs a spiritual birth. Like the ancient people of Israel in the desert, Nicodemus needs to look at the "Son of Man" as savior, just as the Israelites looked at Moses' bronze image of a snake.
It is not clear in the original text where the words of Jesus end and the commentary by the gospel writer, John, begins. I think the commentary probably begins in the prior passage and we now have John elaborating on the meaning of this spiritual birth and "looking on" the serpent staff.
John 3: 16-18, God's love
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
17 For God did not send his Son into the world to condemn the world, but to save the world through him.
18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.
The appearance and gift of the "Son" is intended to create an eternal kingdom, one founded on God's love. The goal of the Messiah is not condemnation, based on failure of the Law, but is instead salvation towards this eternal life. What does this take -- to "believe in the name of the Son." This concept will be repeated and expanded throughout John's gospel.
Condemnation comes not from failure to follow the Law, but from failure to trust in the solution, the Messiah, Jesus.
John 3: 19-21, God's light
21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.
Why would anyone not follow the Messiah? Because people "love darkness." Harking back to the Fall of humankind and long story of rebellion throughout the Old Testament, the reader is to see belief/unbelief as a battle between light and dark. Those who wish to hide their deeds seek darkness; those who are honest and willing to be changed, they seek the Light offered by God.
Implicit in this (and appearing in the other gospels) is a statement that God sees plainly, that sin and evil cannot stay hidden. If that is true, why should we try to hide things that will eventually be revealed anyway?
It is not clear in the original text where the words of Jesus end and the commentary by the gospel writer, John, begins. I think the commentary probably begins in the prior passage and we now have John elaborating on the meaning of this spiritual birth and "looking on" the serpent staff.
John 3: 16-18, God's love
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
17 For God did not send his Son into the world to condemn the world, but to save the world through him.
18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.
The appearance and gift of the "Son" is intended to create an eternal kingdom, one founded on God's love. The goal of the Messiah is not condemnation, based on failure of the Law, but is instead salvation towards this eternal life. What does this take -- to "believe in the name of the Son." This concept will be repeated and expanded throughout John's gospel.
Condemnation comes not from failure to follow the Law, but from failure to trust in the solution, the Messiah, Jesus.
John 3: 19-21, God's light
This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.
20 Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.
Why would anyone not follow the Messiah? Because people "love darkness." Harking back to the Fall of humankind and long story of rebellion throughout the Old Testament, the reader is to see belief/unbelief as a battle between light and dark. Those who wish to hide their deeds seek darkness; those who are honest and willing to be changed, they seek the Light offered by God.
Implicit in this (and appearing in the other gospels) is a statement that God sees plainly, that sin and evil cannot stay hidden. If that is true, why should we try to hide things that will eventually be revealed anyway?
Tuesday, January 16, 2018
John 3: 9-15, Second Birth
Nicodemus has asked Jesus about his teachings, to which Jesus has responded, "You must be born a second time" (or "born from above".) This teaching follows an Old Testament prophesy, recorded in Ezekiel 36: 26-27. But all of this is foreign to Nicodemus.
John 3: 9-12, This strange rebirth
“How can this be?” Nicodemus asked.
10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things?
11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony.
12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?
Nicodemus persists and Jesus challenges him, as a religious leader, to put the spiritual birth in context. If this event is late in Jesus' ministry, then most of the religious leaders have already rejected Jesus (which explains the night visit) and so have rejected the testimony of the actions and signs provided by Jesus.
I am unsure of the point of verse 12. Do the "earthly things" refer to Jesus' comments about the wind?
John 3: 13-15, The snake of Moses
15 that everyone who believes may have eternal life in him.”
The divine Messiah ("Son of Man") comes from heaven and will return there. (The NIV footnotes say that some ancient manuscripts record, in verse 13, "the Son of Man, who is in heaven.")
In Numbers 21: 8-9, Moses is told by God to create a bronze image of a snake and place it on a pole. Then anyone who had been bitten by a poisonous snake could look up at the image and God would heal that person. Here Jesus is represented as the bronze snake and when people look to him, their "poison" is taken away.
It will not be clear when the words of Jesus end and the commentary of the gospel writer begins. The gospel writer, John, will repeatedly emphasize belief in the Messiah as the doorway to eternal life.
John 3: 9-12, This strange rebirth
“How can this be?” Nicodemus asked.
10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things?
11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony.
12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?
Nicodemus persists and Jesus challenges him, as a religious leader, to put the spiritual birth in context. If this event is late in Jesus' ministry, then most of the religious leaders have already rejected Jesus (which explains the night visit) and so have rejected the testimony of the actions and signs provided by Jesus.
I am unsure of the point of verse 12. Do the "earthly things" refer to Jesus' comments about the wind?
John 3: 13-15, The snake of Moses
No one has ever gone into heaven except the one who came from heaven—the Son of Man.
14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,15 that everyone who believes may have eternal life in him.”
The divine Messiah ("Son of Man") comes from heaven and will return there. (The NIV footnotes say that some ancient manuscripts record, in verse 13, "the Son of Man, who is in heaven.")
In Numbers 21: 8-9, Moses is told by God to create a bronze image of a snake and place it on a pole. Then anyone who had been bitten by a poisonous snake could look up at the image and God would heal that person. Here Jesus is represented as the bronze snake and when people look to him, their "poison" is taken away.
It will not be clear when the words of Jesus end and the commentary of the gospel writer begins. The gospel writer, John, will repeatedly emphasize belief in the Messiah as the doorway to eternal life.
Monday, January 15, 2018
John 3: 1-8, Nicodemus Visits at Night
The author, the disciple John, includes in his gospel lots of small private events that the other gospels do not. This passage begins with a private meeting between Jesus and a Jewish religious leader, Nicodemus.
John 3: 1-8, Jesus teaches Nicodemus
Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council.
2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”
3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”
4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”
Nicodemus has high standing in the religious community. He is curious about this radical, Jesus, and so seeks Jesus out "at night", presumably to keep the meeting secret. Nicodemus begins the conversation with praise, mentioning the "signs" Jesus has done. (The gospel writer has, at this point, not provided us with any public signs other than the cleansing of the temple. But John, the writer, intends for his readers to already know about Jesus' Galilean ministry from the other gospels.)
Jesus takes advantage of the praise of Nicodemus to emphasize the importance of a spiritual (re)birth. This spiritual birth is very different from the bloody physical birth. It is initiated by the Holy Spirit in keeping with the prophesy of Ezekiel 36: 26-27.
But Nicodemus does not understand the metaphor.
John 3: 5-8, Second birth
Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.
6 Flesh gives birth to flesh, but the Spirit gives birth to spirit.
7 You should not be surprised at my saying, ‘You must be born again.’
8 The 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."
Although commentators may differ (depending on other theological views), one natural reading in verse 5 is to identify "born of water" as the physical birth we all have, breaking out of the amniotic sac. If that is the meaning of "born of water", then verse 6 gives a parallel: there are two births, one physical, one spiritual. Nicodemus should expect to be spiritually born also. In verse 7 Jesus challenges Nicodemus, as a religious leader, to understand this and not be so shocked.
The baptism of John was intended to emphasize this -- it asked people who were already Jews to go through the bathing ritual required of people converting into Judaism. It asked people to declare that they were taking a spiritual step to be spiritual Jews. (Because of this, some commentators read "born of water" as meaning "baptized", as in "baptized by John.")
Verse 8 is, to me, somewhat strange. Here Jesus says that the spiritual birth is just like the wind, something one might hear but not see.
The phrase "born again" could also be translated "born from above", says the NIV footnotes.
John 3: 1-8, Jesus teaches Nicodemus
Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council.
2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”
3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”
4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”
Nicodemus has high standing in the religious community. He is curious about this radical, Jesus, and so seeks Jesus out "at night", presumably to keep the meeting secret. Nicodemus begins the conversation with praise, mentioning the "signs" Jesus has done. (The gospel writer has, at this point, not provided us with any public signs other than the cleansing of the temple. But John, the writer, intends for his readers to already know about Jesus' Galilean ministry from the other gospels.)
Jesus takes advantage of the praise of Nicodemus to emphasize the importance of a spiritual (re)birth. This spiritual birth is very different from the bloody physical birth. It is initiated by the Holy Spirit in keeping with the prophesy of Ezekiel 36: 26-27.
But Nicodemus does not understand the metaphor.
Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.
6 Flesh gives birth to flesh, but the Spirit gives birth to spirit.
7 You should not be surprised at my saying, ‘You must be born again.’
8 The 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."
Although commentators may differ (depending on other theological views), one natural reading in verse 5 is to identify "born of water" as the physical birth we all have, breaking out of the amniotic sac. If that is the meaning of "born of water", then verse 6 gives a parallel: there are two births, one physical, one spiritual. Nicodemus should expect to be spiritually born also. In verse 7 Jesus challenges Nicodemus, as a religious leader, to understand this and not be so shocked.
The baptism of John was intended to emphasize this -- it asked people who were already Jews to go through the bathing ritual required of people converting into Judaism. It asked people to declare that they were taking a spiritual step to be spiritual Jews. (Because of this, some commentators read "born of water" as meaning "baptized", as in "baptized by John.")
Verse 8 is, to me, somewhat strange. Here Jesus says that the spiritual birth is just like the wind, something one might hear but not see.
The phrase "born again" could also be translated "born from above", says the NIV footnotes.
Sunday, January 14, 2018
John 3, God's Love and Light (Overview)
The author of this gospel includes a number of small private events that the other gospels do not. This passage begins with a private meeting between Jesus and a Jewish religious leader, Nicodemus. This interview probably occurs around the time that Jesus visits Jerusalem and clears out the temple.
John 3: 1-8, Second birth
Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He 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."
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again."
"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!"
Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, `You must be born again.' The 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."
Jesus takes advantage of the praise of Nicodemus to emphasize the importance of a spiritual (re)birth. This spiritual birth is very different from the bloody physical birth. It is initiated by the Holy Spirit in keeping with the prophesy of Ezekiel 36: 26-27.
The phrase "born again" could also be translated "born from above", says the NIV footnotes.
John 3: 9-15, This strange rebirth
"How can this be?" Nicodemus asked.
"You are Israel's teacher," said Jesus, "and do you not understand these things? I 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. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?
No one has ever gone into heaven except the one who came from heaven--the Son of Man. Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.
In Numbers 21: 8-9, Moses is told by God to create a bronze image of a snake and place it on a pole. Then anyone who had been bitten by a poisonous snake could look up at the image and God would heal that person. Here Jesus is represented as the bronze snake and when people look to him, their "poison" is taken away.
John 3: 16-21, God loves and light
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.
This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God."
The second paragraph here may be the author's commentary, instead of the words of Jesus.
John 3: 22-30, Jesus ascends as John the Baptist's ministry wanes
After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. (This was before John was put in prison.)
An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing.They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him."
To this John replied, "A man can receive only what is given him from heaven. You yourselves can testify that I said, `I am not the Christ but am sent ahead of him.'
The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. He must become greater; I must become less.
John the Baptizer says that he is like a friend of the bridegroom, content to support the groom, enjoying the groom's delight in his bride, without envy or jealousy. In the same way, John is happy to see people turning to Jesus. Indeed, as reported in chapter 1, John sent some of his disciples to Jesus.
John 3: 31-36, Jesus ascends as John the Baptist's ministry wanes
The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. He testifies to what he has seen and heard, but no one accepts his testimony.
The man who has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.
The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him.
This last passage summarizes the theme and teaching of this chapter. This passage is probably the words of the author, not the words of John the Baptist, but the Greek does not make it clear when the quotations end.
John 3: 1-8, Second birth
Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He 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."
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again."
"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!"
Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, `You must be born again.' The 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."
Jesus takes advantage of the praise of Nicodemus to emphasize the importance of a spiritual (re)birth. This spiritual birth is very different from the bloody physical birth. It is initiated by the Holy Spirit in keeping with the prophesy of Ezekiel 36: 26-27.
The phrase "born again" could also be translated "born from above", says the NIV footnotes.
John 3: 9-15, This strange rebirth
"How can this be?" Nicodemus asked.
"You are Israel's teacher," said Jesus, "and do you not understand these things? I 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. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?
No one has ever gone into heaven except the one who came from heaven--the Son of Man. Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.
In Numbers 21: 8-9, Moses is told by God to create a bronze image of a snake and place it on a pole. Then anyone who had been bitten by a poisonous snake could look up at the image and God would heal that person. Here Jesus is represented as the bronze snake and when people look to him, their "poison" is taken away.
John 3: 16-21, God loves and light
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.
This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God."
The second paragraph here may be the author's commentary, instead of the words of Jesus.
After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. (This was before John was put in prison.)
An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing.They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him."
To this John replied, "A man can receive only what is given him from heaven. You yourselves can testify that I said, `I am not the Christ but am sent ahead of him.'
The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. He must become greater; I must become less.
John the Baptizer says that he is like a friend of the bridegroom, content to support the groom, enjoying the groom's delight in his bride, without envy or jealousy. In the same way, John is happy to see people turning to Jesus. Indeed, as reported in chapter 1, John sent some of his disciples to Jesus.
John 3: 31-36, Jesus ascends as John the Baptist's ministry wanes
The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. He testifies to what he has seen and heard, but no one accepts his testimony.
The man who has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit.
The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him.
This last passage summarizes the theme and teaching of this chapter. This passage is probably the words of the author, not the words of John the Baptist, but the Greek does not make it clear when the quotations end.
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