PM Home Bible Study Group; April 11, 2012
John 2:12-25
Theme: Jesus taught the necessity, the nature, and means of being “born again”.
(Unless otherwise noted, all Scripture references are taken from The Holy Bible, New King James Version; copyright 1982, Thomas Nelson, Inc.)
Have you ever thought about how there are certain things in life that you cannot “be” unless you “are” something else first? In other words, you “must be” certain things before you can “be” certain other things. You must first “be married” to someone, for example, before you can be their husband or wife. You must first “be a student” or “a graduate” of a college or university before you can be a member of its alumni. You must first “be a citizen” of our nation before you can vote in its elections. You must first “be elected” before you can hold a political office. No one can just simply ‘decide’ that they are now President of the United States, or the citizen of a particular nation, or that they now have a degree from a major university, or that they are now married to the person their choice. There’s nothing unfair about any of this. It’s just the nature of things. Certain things must first be true of someone before certain other things can be true of them.
Just as this is true in every-day concerns of life, it is also true in the most important concern of all—salvation. To be saved means that someone is a citizen of heaven—both in current status and in future prospect. And the Bible teaches us that you and I must first “be” something before we can “be” a citizen of heaven. Many people don’t realize this. They believe that they will become a citizen heaven for no other reason than because they want to be a citizen of heaven, and because they have resolved that they will be. Many, in fact, are deeply offended at the suggestion that there’s something they, first, must “be” before they can have the right to citizenship in God’s eternal kingdom. As awful as it may seem, there are many people who will live their their whole lives long expecting to be citizens of heaven, but who will cross from life into death to make the terrible discovery that they are, in fact, eternally lost to heaven—all because there was something that they needed to “be” first, but did not first “become”.
Jesus—with the greatest of authority—said, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God” (John 3:3). In other words, someone cannot be a citizen of heaven unless they are first born-again. There couldn’t possibly be anything more important for someone than to be sure that this essential requirement is true in their own case.
In this passage, Jesus taught the necessity, the nature, and means of being “born again”. Note what He says about . . .
I. THE NECESSITY OF THE NEW BIRTH (vv. 1-3).
A. There’s an important word in the original language of the beginning of verse 1 that does not appear in the English translations. It’s the Greek conjunction de; and it’s translated “but”. In other words, the way that John 3:1 actually begins is, “But there was a man of the Pharisees named Nicodemus . . .” The reason that this is important is because, in 2:23-25, we read, “Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did. But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man.” Those people may have seen the signs He performed, and they may have believed in Him in a superficial way; but they did not believe in such a way that He committed Himself to them. He knew what was in man. “But there was a man of the Pharisees named Nicodemus . . .” This man appears to have believed in such a way that He did commit Himself to him. And the way that He seems to have “committed Himself” to this man is by giving Him increased insight into who He was and what He came to do for our salvation. That makes these wonderful words in the first half of the third chapter very important. They tell us how to believe on Jesus in such a way as to be saved.
B. Who was this man Nicodemus? John tells us that he was “a man of the Pharisees . . . a ruler of the Jews”. He was of the Pharisees; which was a religious and political party that had its origin in the second century before Jesus’ birth. During a time when it seemed as if the whole world was embracing paganistic Greek culture, a Jewish group known as the Hasidim arose to combat this influence and to preserve Jewish ways. Eventually, one branch of the Hasidim broke off and formed their own community. Others however, who remained a part of regular Jewish life, formed the group that later became known as the Pharisees (“separate ones”). They so esteemed the “letter” of the law of Moses, and so esteemed the oral traditions that were said to have sprung from the law, that they developed strict applications of the law for everyday life. This particular man was also—apparently—a part of the ruling community of Pharisees known as the Sanhedrin (John 7:50); and thus was a “ruler of the Jews”. He also appears to have had a reputation as “the teacher of Israel” (John 3:10). This man seems to have come to the defense of Jesus in 7:50; and he also helped Joseph of Arithamea to prepare the body of Jesus for burial after His crucifixion (John 19:38-39).
C. We’re told, “This man came to Jesus by night and said to Him, ‘Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him'” (v. 2). We shouldn’t assume from this that Nicodemus was trying to be secretive about His meeting with the Lord. It may be that night-time was the only time that they could meet. But he is remarkably honest with the Lord. He let’s Him know that he and some others within the community of Pharisees knew from the signs that Jesus performed that He truly was a “teacher come from God”. Others may have believed in a superficial way; but Nicodemus apparently did not. He even called Jesus “Rabbi”. This was the same name that John’s disciples called Him (see John 38); but it means quite a bit more having come from someone who was a Pharisee and a leader of the people.
D. Jesus “committed” himself to this man by giving him additional insight. And it’s interesting that Jesus answered a question that Nicodemus didn’t ask out loud—but that must have clearly been in his heart. We can be sure that He who “knew what was in man” knew exactly what Nicodemus needed to know. Therefore, “Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God'” (v. 3). What Jesus said, in the original language, was that someone must be “born from above” or “born anew” (gennāthā anōthen). The best way for us to understand what Jesus meant is by what Nicodemus said in response—”How can a man be born when he is old?”; that is, a second time. What a remarkable revelation! No one can enter into the kingdom of God who had only been born once. They had to be born a second time—a birth from above! (Note that people sometimes mock the idea of being “born again” as something that Evangelical Christians superimpose over Christianity. But plainly, it was something that Jesus Himself said is absolutely necessary.
II. THE NATURE OF THE NEW BIRTH (vv. 4-8).
A. There is a pattern in this dialogue. Nicodemus says something, and Jesus—with a “Most assuredly”—says something in response that is so remarkable that Necodemus has to ask more. Then Jesus responds again with another “Most assuredly” that—once again—causes Nicodemus to ask even more. And Jesus responds once again with still another “Most assuredly” statement that gives even further light. Here, we see Nicodemus’ first bewildered response to Jesus’ affirmation that one must be “born again”. “Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?'” (v. 4).
B. Nicodemus’ confusion was because he thought that Jesus was speaking of a second “physical” birth. But Jesus goes on to make clear that He was speaking of a “spiritual” birth that follows after the “physical” one. “Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God'” (v. 5). The “Spirit” He spoke of is the Holy Spirit; and to be born “from above” and to be born “of the Spirit” is one and the same thing. But you’ll notice that He says that one must be born “of water and the Spirit”. There have been several ways of explaining this:
1. Some suggest that “water” represents the physical birth of someone through the breaking of the amniotic sac at the time that they’re born—the physical birth as distinguished from the new birth by the Holy Spirit. But it doesn’t really seem likely that this was what Jesus meant. After all, that first “physical” birth is assumed anytime we ever talk about any real, existing human being. It wouldn’t make much sense to speak of a person (“one”) unless they had—obviously—been born physically.
2. Others have suggested that “water” speaks of baptism. This would make some sense; since, in the most immediate context of this passage, baptisms were being performed by John (see chapters 1 and the later half of chapter 3). The assumption here would be that someone must be both identified by faith in Jesus (as expressed in baptism) and actually regenerated by the Holy Spirit. There’s a lot of validity to that argument.
3. But the most likely way of understanding our Lord’s words is to see “water” and “the Spirit” as speaking of the same thing. The Greek conjunction that joins them (kai) can not only be translated “and” but also “even”; so that the meaning would be that one must be born of “water—even the Spirit”. This would be consistent with some Old Testament promises regarding the new birth. In Isaiah 44:3, for example, we read; “Yet hear now, O Jacob My servant, and Israel whom I have chosen. Thus says the Lord who made you and formed you from the womb, who will help you: ‘Fear not, O Jacob My servant; and you, Jeshurun, whom I have chosen. For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring . . .'” (emph. added). And in Ezekiel 36:25-27, God promises, “‘Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them'” (emph. added).
C. Jesus explains that this new birth is distinct in nature from physical birth because of what it produces: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again'” (vv. 6-7). Someone should not be surprised, then, that a new birth is necessary. As Paul has put it, “flesh and blood cannot inherit the kingdom of God . . .” (1 Corinthians 15:50). Someone who was only born of flesh cannot enter into a kingdom that is spiritual. And that this is a sovereign work of God—something that is truly “from above”—is shown in that Jesus says, “The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit” (v. 8). We may feel the wind and its effects; but we cannot know where it comes from or where it is going. We cannot control it or predict it. We can only see its results. Thus—as it says at the very beginning of this Gospel—those who have the privilege of becoming sons of God are those “who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13).
III. THE MEANS OF THE NEW BIRTH (vv. 9-21).
A. What a bewildering thing this all must have been to Nicodemus. He answered our Lord and said to Him, “How can these things be?” (v. 9). But nothing that Jesus said to him was new. It was the very thing that the Old Testament prophecies taught—such as we saw in Isaiah 44 and Ezekiel 36. Jesus said—perhaps in the tone of a friendly rebuke—“Are you the teacher of Israel, and do not know these things? Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” (vv. 10-12). His reference to “we” sounds very much like what John wrote at the beginning of his first epistle: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life . . .” (1 John 1:1). The “we” indicates that Jesus’ testimony of Himself and the testimony that the apostles made of Him were one and the same. And in saying this, He was showing that the means of this new birth was not something that could be known by man in his own power—not even by one who had a reputation as a great “teacher” in Israel. It can only be known by God’s gracious revelation through the preaching of His gospel. If man cannot grasp even earthly-expressed things such as this, how will he know heavenly realities? As Paul wrote, “Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (1 Corinthians 2:12-14).
B. It’s then that this passage goes on to present the gospel—the means by which the new birth is accomplished. Some say that these are the words of the Lord Jesus Himself; and so, some translations carry the ‘quote marks’ on as if Jesus spoke them. Others say that they are the comments of John the Gospel writer as he gave further explanation of the meaning of Jesus’ words—and thus end the ‘quote marks’. Either way, they are given to us by the Holy Spirit and are authoritative. These words explain:
1. Our inability to save ourselves; and the One that God has provided to be our Savior. Verse 13 says, “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” Some translations do not have the phrase “who is in heaven”. If they are legitimately a part of the text, then they would suggest that John wrote these words. But in either case, the point is the same. No one can reach up to heaven from earth. Our need is such that God must reach down to us in mercy—which He has done by sending His Son.
2. The means through which we are saved by this Savior. Verses 14-15 say; “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.” This points our attention back to the Old Testament story in Numbers 21. It tells us of the wilderness wanderings of the people of Israel after their delivery from bondage in Egypt:
Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. And the people spoke against God and against Moses: “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread.” So the Lord sent fiery serpents among the people, and they bit the people; and many of the people of Israel died. Therefore the people came to Moses, and said, “We have sinned, for we have spoken against the Lord and against you; pray to the Lord that He take away the serpents from us.” So Moses prayed for the people. Then the Lord said to Moses, “Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.” So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived (Numbers 21:4-9).
What a picture of the Lord Jesus on the cross! His being “lifted up” was not only an expression of how it was that He died, but also of how it was that He would be exalted and placed on view to all the world (see John 8:28; 12:32). And just as all that was needed for the people of Israel to be “saved” from the bite of the serpent was to look in faith upon what had been lifted up, all that is needed for us is that we look upon the Son of God as the One who came down from God to be the atonement for our sins and believe on Him who was lifted up on the cross. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (vv. 16-17). That’s all that’s needed to be “born again”.
C. The personal choice that we must make regarding this Savior—and the consequences that follow. This passage goes on to say, “He who believes in Him is not condemned . . .” (v. 18a). Just think how wonderfully the Good News is given to us in such few words! “Not condemned” means the same thing as “declared righteous” in God’s sight. But that’s the choice that must be made—to look in faith upon Jesus, lifted up on the cross, and believe on Him. And when that choice is made, the result is that we are “born again”. But as this passage goes on to say, “he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil” (vv. 18b-19). It will not be because the Son of God was not lifted up high enough for them to see. Their rejection of Him will not speak so much of Him, but of themselves: “For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (vv. 20-21). As John puts it at the beginning of his first letter: “This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:5-7).
* * * * * * * * * *
How important it is, then, that we make sure we have fulfilled the essential requirement that Jesus declared: “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
And how important it is that we share this important requirement with others!