Seeing Something New

John 10:16
John 11:47-53


I always come away with something new, something I have seen or realized after going to Bible Study that has given me that "ah ha" moment. Even though I know I have read that same passage before, when I see something that I haven’t understood, comprehended, or recognized before I just love it! There are two passages from the past couple of weeks in my Bible Study’s study of the Gospel of John that I thought were pretty cool that I just feel like sharing, one is from John 10:16 and the other is John 11:47-53.

In the first verse, John 10:16, Jesus talks about me. I’ve never really looked at that verse so specifically before. I have always read it as there were people who were not yet believers, and would become believers. That is a very general principal for the verse. Specifically, however, Jesus is talking about the gentile nation. He is referring to the non-Jews who will be able to be one of God’s children because of the sacrifice that he talks about immediately preceding and following this verse. All of this goes back to God’s promise in Genesis. God’s promise to Abraham was that God would swear “…by my own name that I will certainly bless you…And through your descendants all the nations of the earth will be blessed—all because you have obeyed me.” (Genesis 22:16-18, emphasis added.) I find it so awesome to see that direct reference to a united group of God-worshippers – the Jewish nation and the gentile nation as one. I am able to belong to God (as a gentile) because of these words of Jesus.

The second passage, John 11:47-53, raises two very distinct emotions in me: excitement and sadness. Excitement in the fact that here is a direct prophesy that shows just what Jesus was about (again taking us back to Genesis). “…he prophesied that Jesus was going to die for the nation, and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad.” John 11:51-52. God used Caiaphas to prophesy the truth, but he himself was blinded and/or hardened to the truth. He was supposed to be a student of God, a religious leader who knows (or is supposed to know) God and His word, but he didn’t see God in Jesus. In John 3:19, John writes that “…the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.” Because of the religious leaders’ selfishness and love for power, they plotted to (and did) kill Jesus. How sad that the very people who were looking for the Messiah/Christ missed Him because of their sin.

To read just what the religious leaders were about is, on the one hand sad, but on the other hand, it is something that I must guard myself against. I must not become so entrenched in my traditions and opinions that I lose sight of God and who He is and what He wants. As the body of Christ, the church (little “c”) must also guard against this tendency to miss the truth in a bid to keep a hold of its traditions, power, etc.

Jesus’ Conversation with Nicodemus – Part 3, A Look at John 3:16

John 3:1-21

I have read John 3:16 a thousand times. I have memorized it. It is the standard verse that shows the way of salvation. It is so easy to be blasé about the verse because it is so familiar, but I have to remember how important it really is. It is because of verses like it that I can be confident in my salvation. However, John 3:16 must be looked at in light of the surrounding verses, especially the ones that follow it.

It is not just belief, but a willingness to walk into the light and let our evil be seen that is my salvation. I must live by the truth, come into the light, and let God’s great deed be seen through me. Yes we are saved through faith; yes, the only way is Jesus. However, we must acknowledge that it is God that saves. That it is God’s work through Jesus that has left us “not condemned” (v. 18). “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" (v. 21). Anyone who believes and comes into the light is because it is God’s work being done, not our own. Our salvation is so that God may receive glory, that is what Jesus coming is about.

Jesus’ Conversation with Nicodemus – Part 2, A Conversation

John 3:1-21

Taking us back a bit, the previous chapter of John contains Jesus’ confrontation with the Pharisees who demand to know upon who’s authority Jesus is driving out the money changers from the courtyard of the Gentiles (turning the only place that Gentiles can worship God into a marketplace). (Incidentally, a Rabbi was given authority and the title of “Rabbi” (teacher) by the confirmation of two other Rabbis. Jesus’ authority was given by John the Baptist and God.) The Pharisees demanded a miracle that would authenticate Jesus’ authority. Whether the next chapter’s conversation takes place days, weeks, or months later is of little consequence (see previous post); what is interesting to note is that John paired these together in his book in order to make a point. Nicodemus says to Jesus, “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” (John 3:2), it is almost a direct reflection of the demand by the Pharisees at the end of the previous chapter to have Jesus “prove” his authority by miracles (John 2:18). The Pharisees knew of Jesus’ miracles, but demanded more (a continuing theme in John’s book, the Jews continually demanding more signs from Jesus instead of just faith). Nicodemus himself is a Pharisee, and uses the word “we” when he comes to Jesus. It would seem that not all Pharisees were out to get Jesus. Some saw His authority, recognized His miracles for what they were, and wanted to know more, to understand who He was and why God sent Him.

Nicodemus comes to Jesus at night and, without asking any question, Jesus tells him how to see the kingdom of God. (It may be argued that the rich ruler spoken about in Luke 18 is Nicodemus and that he did, in fact, ask Jesus a question, but it is an unknown.) Jesus’ response to Nicodemus’ statement that Jesus is from God is that, in order to see God’s kingdom, you have to be born again. Nicodemus has no clue what Jesus is talking about. In hindsight, we understand it clearly, but poor Nicodemus was confused. The following is Jesus’ reply:

"…I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, 'You must be born again.' The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit." (John 3:5-8.)

Some images come to mind when reading this. “Born of water,” that’s how we come out; a woman’s water breaks, and someone is born. (I also find it interesting that when Jesus died, the soldier pierced His side and blood and water came out, proving His death.) Then Jesus’ words talk about the wind—the word for Spirit in Hebrew is the same as wind—which also brings the
reader’s thoughts back to Genesis (again, see previous post).

But still, Nicodemus did not understand. Jesus further attempts to explain to Nicodemus who He is and His purpose for being here.

"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.” (John 3:11-15.)

He begins by explaining who He is; that, as teachers, you teach what you know. Jesus knows how to see the kingdom of God because He has been there. Jesus is the only one to have seen God because He is God. Second, Jesus explains why He is there. Verse 14 tells any scholar of the Torah (which, as a Pharisee, Nicodemus was) all they need to know. The story of the Israelites wandering in the desert, complaining again, and then to get their attention, God sends poisonous snakes among them. After many deaths, the Israelites figured out God was not too happy with their complaining and they acknowledged their sin. Moses prayed, and God told him to make a snake, put it on a pole, and whoever looked at it would live (be healed, saved) (Numbers 21:4-9). Just like that situation where the Israelites had to trust God to save them through His provision, Jesus too would be put on a pole and anyone who looks at (in this case to) Him would live. Obviously not literally, but figuratively: belief that Jesus is the Son of God, that He will heal us, is our salvation.

If you continue on through the Gospel of John, a theme emerges of how the Jews, the people chosen by God to belong to God, do not see God at all. Here, Jesus is frustrated with Nicodemus because he clings to his rules and laws (flesh) and does not see that the important thing is our spiritual heart before God. Nicodemus sees that Jesus is a teacher from God because he has seen the miracles Jesus performed, but he still does not see God himself. Because John does not give any further reaction of Nicodemus, we do not know his final reaction to this conversation. However, in John 7:50, Nicodemus challenges the other Pharisees about their zeal in their attempts at killing Jesus, regardless of the law, and then in John 19:39, we see that Nicodemus was one of two people who prepared and wrapped Jesus’ body after his death, bringing 75 pounds of spices. We can probably surmise that he figured out who Jesus was and believed as what he did and the money he spent to bring those spices for the Jewish burial custom was not insignificant.

Jesus’ Conversation with Nicodemus – Part 1, Background

My Bible study group is going through the book of John right now, and some of the things we have discussed about this topic have been very intriguing to me, so I though I’d share some of our thoughts and insights with you.

John 3:1-21

There are two things that I believe are important to understand when looking at Jesus’ conversation with Nicodemus: why John wrote and the portions of the previous two chapters of the gospel John wrote. I have learned how important it is to look at a historical document’s (or any other writing, oral history, video, photograph, etc.) purpose, to look for the author’s agenda; to understand what they are attempting to get across. When a picture is taken, the photographer chooses what to include and exclude. If a photographer is taking a picture of a slum area and shows a run-down building with graffiti and broken windows, are they trying to show a slum’s poverty or its recent upswing in crime, and why did they leave out the newly renovated park next door: because it doesn’t show the photographer’s purpose. It is the same with the written word; the author chooses how to phrase his writing and what to include or not to include. In the case of the gospel of John, he states clearly at the end of the book that there were more things that Jesus did than could fill John’s book (John 20:30-31 and 21:25). John also states clearly his purpose in writing: “…these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:31.)

John is writing so the readers will believe, not to show a chronological story of Jesus’ life. With his purpose discovered, it is also important to remember that it is a very Western idea or mindset that things occur in chronological order. This is not so in many Middle Eastern cultures, and is especially not true of the Jewish culture (of the time). John places Jesus’ overturning of the money changers’ tables in the temple in chapter 2, while the other gospels place it during Passion Week, just prior to Jesus’ death. Many look at this as an error in the Scriptures; however, if you look at John’s purpose for writing and the themes, style, and rhythm of the entire book, it is fairly clear that he couples events and conversations to emphasize a point of Jesus’, as well as to show who Jesus is and why He is so important. This is true of Jesus’ conversation with Nicodemus (as well as the second portion of chapter three where John the Baptist discusses with his disciples that it is through belief in Jesus that one receives eternal life). John’s writings are with a purpose, each event seems to be paired with another which emphasize who Jesus is and what His purpose was in coming as man.

Following this emphasis of John’s style of writing and points he is making to the reader, it is important to note when reading this conversation with Nicodemus that portions of the previous two chapters are reflected in the dialogue and statements that are made. First, when Nicodemus says to Jesus, “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” (John 3:2), it is almost a direct reflection of the demand by the Pharisees at the end of the previous chapter to have Jesus “prove” his authority by miracles (John 2:18). (Interestingly enough, Nicodemus is a Pharisee and uses the word “we” when he comes to Jesus. So, it would seem that not all Pharisees were out to get Jesus. Some saw His authority and wanted to know more, to understand who He was and why God sent Him.)

The second portion that needs to be looked at in light of a prior chapter is John 3:19-21 (John 1). John’s use of light and dark in this chapter needs to be read and understood in light of the first chapter of the book. But first, we have to understand why John labels Jesus as “the Word” in chapter 1. If we go back to Genesis 1, it is another “In the beginning” phrase (John 1:1 and Genesis 1:1), written in John 1:1 to specifically bring Jewish readers’ attention to Genesis Chapter 1. Although my writing here is in no way a theological statement, it is interesting to read about creation in light of John’s labeling of Jesus as the Word. I almost picture God speaking “let there be light” and Jesus, being the Word, makes it happen (John 1:3). The Greek word logos used in John 1:1 does not just mean "word," it became a technical term in ancient Greek philosophy; to the readers it had the connotation of the ordering of the universe. So, again, looking back at Genesis, God spoke the words, and the world was created. John’s point? We must again look at why he wrote the gospel of John. John wrote so that we would “believe that Jesus is the Christ, the Son of God...” (John 20:31.) Jesus was always. From the very beginning of creation, Jesus was. John is declaring that Jesus is God. (John 1:34.)

Second, after the introduction of who Jesus is, John writes about Jesus’ purpose. “In him was life, and that life was the light of men.” (John 1:4.) Again, look back at John’s purpose for writing, “…and that by believing you may have life in his name.” (John 20:31.) This also reflects back on Genesis; God created life, Jesus was with God, the Word. Not only was Jesus at our creation, He is what makes us alive; through Jesus we have life.

The light that John discusses needs to be looked at in real terms. What is light but the absence of darkness; it illuminates the dark and shows us what we cannot see. Jesus shows us who we truly are, He illuminates our life. At that point, we have two choices: choose the dark or choose the light. With the choice of the light, Jesus, we “have life in his name.” (John 20:31.) We have life because of Jesus in two ways, first through creation and second through belief.

“He was in the world, and though the world was made through him, the world did
not recognize him. He came to that which was his own, but his own did not
receive him. Yet to all who received him, to those who believed in his name, he
gave the right to become children of God — children born not of natural descent,
nor of human decision or a husband's will, but born of God. The Word became
flesh and made his dwelling among us. We have seen his glory, the glory of the
One and Only, who came from the Father, full of grace and truth.” (John 1:10-14)

Bringing us back to Jesus’ conversation with Nicodemus, the above text from John 1 reflects this conversation in John 3. The right to true life, to belong to God, is not a birthright (as the Jewish nation saw it), but it is through God that we have this gift. The Word was born physically to show us this fact, that it is not our physical acts of obedience that gives us grace, it is our choice to accept the light, to believe.