Exegetical Paper of John 3:1-8
...miracle.(6) We start to see that maybe this sign isn’t answering a specific question but a much larger one. The idea behind the use of “sign” starts to bring in the understanding that maybe it is showing the deity of Christ, and all that will come with it. The Gospel of John uses the word semeion 17 times, of which 11 refer to the miracles of Jesus.(7) The context of John is filled with reference to this word, sign. The importance of this word needs to be remembered in order to help understand the specific teaching in this passage (3:1-8), It will bring insight into what is going on between Jesus and Nicodemus, in their conversation. ------------------------------------------------------ 5- Morris, Leon. John’s theological Purpose. Jesus is the Christ: Standing in the Theology of John. Grand Rapids: Eerdmans, 1989 pg. 2 6- Morris, Leon. pg. 3 7- Morris, Leon . pg. 4 ------------------------------------------------------ There is one more thing that is mentioned in this Gospel more than the use of signs though, and that is the use of “works”. This word applies to the nomiraculous as well as the miraculous.(8) This word points to the idea that everything that Jesus did was works, including the usage of “signs”. The usage of “works” points to the important truth that Jesus’ life was an indivisible whole.(9) Because he was doing the work of God, the glory of God was shown in all he did; in the miracles, certainly, but also in the quiet deeds of everything life. There was glory in it all.(10) What this is showing the audience of the Gospel of John is that everything that is going on isn’t just of Jesus, but it is also of God who is Jesus. Content 1. The position of Nicodemus Verse 1 tells the audience of a man named Nicodemus. This man is important to the context if this passage because he is of the Pharisees, and a ruler of the Jews. As I have talked about in the historical context there was much debate going on between the Jews, and Jesus and his followers. It was this group that Jesus often criticized for being hypocrites (Matt. 3:7). The usage of the word “man” (anthropos) after 2 occurrences of the same word in 2:25 links Nicodemus closely to the group described in the preceding section.(11) Jesus was referring to “man” in this previous verse and it seems that he was putting Nicodemus in the same as though this nature is a correlation to Nicodemus and those (pharisees) in which he was involved. The people that Jesus talked about of in the previous verses had hearts that were deceitful and it seems that the usage might bring out the idea that the pharisees were being deceitful to God as well. Nicodemus being a ruler of this group would this be equated as being of the same evil nature. --------------------------------------------------- 8- Morris, Leon. pg. 18 9- Morris, Leon. pg. 18 10- Morris, Leon. pg. 19 11- Michaels, Ramsey J. New International Biblical Commentary: John Peabody: Hendrickson, 1989 pg. 60 What this first verse has done is, it has set up a story line. It brings out the controversy that is going on ( the differences between the pharisees and Jesus) and it puts a twist into the story. We have been able to see that prior to this text there was a problem between the 2 yet we are having a friendly encounter between them starting in verse 2. 2. Nicodemus seeks truth In verse 2, Nicodemus comes to Jesus by night. It is interesting that the author continues to use the “man” idea when presenting the situation. The idea that Nicodemus comes at night to see Jesus gives the reader the idea that something is up. You don’t normally go out at night to see someone, unless you don’t want anyone to see you. It could be possible that Nicodemus didn’t want anyone to know he was seeing Jesus because if the Pharisees caught wind of this he might be get into trouble. Michaels’ commentary says that it is probably out of fear that Nicodemus comes to Jesus an night.(12) Lindars’ commentary says that this idea that Nicodemus comes at night becomes meaningful when the whole piece has been put together.(13) It seems as though Nicodemus’ coming in the night is quiet symbolic of his ignorance in the understanding of the deity of Jesus, and also the salvation that is offered through Him. As of now Nicodemus seems to only think Jesus is from God and not actually God himself. We can see that through the next part of verse 2 that Nicodemus does recognize Jesus as being a part of God. However, it seems as though he doesn’t quiet know exactly who Jesus is, thus we see his ignorance. It is interesting to me that Nicodemus comes to Jesus and says that “we” know you have some from God as a teacher. What needs to be understood in this part of the verse is the “we” section and the idea of Jesus as a teacher. ---------------------------------------------------- 12- Michaels, Ramsey J. pg. 55 13- Lindars, Barnabas New Century Bible Commentary: The Gospel of John Grand Rapids: Eerdmans, 1972, pg. 149 Nicodemus doesn’t say that “he” espticitly knows Jesus is from God, he says “we”. Nicodemus is saying that more than just himself believes this. It is possibility that some of the pharisees also believe this as well. When Nicodemus uses this plural tense there is a definite correlation to the group, the pharisees, in which Nicodemus was a part. We know that it was this group that Jesus looked at as being hypocrites so it is a little odd that Nicodemus and his “we” group are a little off on who Jesus is right here. Nicodemus says Jesus came from God as a teacher. He doesn’t say that we know you are God. It is almost like Nicodemus is calling Jesus only a helper of God, much like a prophet. Witherington says that the words “from God” are in an emphatic position, indicating that Nicodemus thinks highly of Jesus, perhaps seeing him as a prophet.(14) The idea that Nicodemus does not understand that Jesus is the human form that the divine Son of God sent from heaven has taken. Nicodemus is on a right track though. He is putting himself in the right situation because he says next, “for no one can do these signs that You do unless God is with him.” He is seeing part of what Jesus is doing. The literary context of John’s Gospel points to this one big idea, and that is the usage of the word “signs”. 3. Nicodemus sees God through the signs of Jesus The usage of signs in this text really allows the reader to catch on to what the idea of John’s Gospel is. John’s Gospel was written to help people see the deity of Christ and what that means for mankind, in that salvation is being worked through Him. When Nicodemus uses the word signs we can see the reasoning behind why he came to see Jesus. The signs that Jesus was doing were purposeful in helping those who wanted to see God in Jesus, not see that Jesus came from God. It looks as though Nicodemus is seeing something more than just some acts from a prophet. Rather he sees acts of Jesus and calls then signs, which signifies that there is something to see and understand within the signs, they point to something bigger than just the object lesson behind each one. ----------------------------------------------------------- 14- Witherington, Ben John’s Wisdom: A com. of the 4th Gospel. Louisville: John Knox Press, 1995 pg. 94 It seems as though Nicodemus might be pondering the idea that Jesus may be more than a prophet. In verse 3, it says that Jesus answered Nicodemus. I want to point out that the text says “answered”. When you answer someone it normally implies that a question has been asked and the listener responds with an answer. However before, in vs. 2, there is no indication that Nicodemus has asked a question. It looks as though maybe by the reaction of Jesus, that He saw Nicodemus” inquiry into what exactly His “signs” were pointing to. Could it be that Jesus knew already what Nicodemus was wondering? Or was the prior statement made by Nicodemus a statement that expected an answer. Either way Jesus answered him. He says, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Jesus answers the question about signs right here. It is quite obvious that his signs point to His deity and purpose on Earth. 4. Jesus tells Nicodemus about the process of being born again Jesus uses a term in which Nicodemus probably shouldn’t be familiar with, He says “born again”. To us this would indicate a second birth of sort, but in the mind of Nicodemus he wouldn’t be able to understand a second birth unless he knew what Jesus’ point of being on this earth was. Michaels says this idea of “born again” is a heightened form of Jesus’ use elsewhere of children as a metaphor of discipleship: “I tell you the truth, unless you change hands become like little children, you will never enter the kingdom of heaven” (matt. 18:3). (15) The idea behind this rebirth is to explain that it is little children whose minds are capable of believing Jesus. It is a little child who can trust without questioning. A little child's mind hasn’t been stained by the sin of the world in the same way as one who has already lived a life in it. In the greek the word anwqon is used where the english says again(thanks to Alterman for tha greek help). The word literally means above, and can also mean again. When looking at this you can see the significance is put on a spiritual meaning of rebirth. This rebirth will be from above, through God. -------------------------------------------------------------------- 15- Michaels, Ramsey J. pg. 55 Jesus goes on to say that unless you are born again you can not see the kingdom of God. There is not a spiritual understanding of being born from “above” or “again”, that will relate to the kingdom of God. If we know that this rebirth is spiritual we also must see that “the kingdom of God” is as well. Brown seems to think that this phrase, “kingdom of God”, is fairly understood. This expression, so frequent used in the Synoptic, appears in John only here in vss. 3, 5 (a sign that there is traditional material in the Nicodemus discourse).(16) The way that Jesus explains being “born again” also implies that he must know what the “kingdom of God” is. It seems as though it is known that the “kingdom of God” is a place in which rule of God will be had. Nicodemus’ response to the idea of being “born again” in vs. 4, also gives weight to the possibility that he already was aware of the concept of “the kingdom of God.” It is here however that Nicodemus once again shows his ignorance in the understanding of the rebirth. Nicodemus fights with the idea that the rebirth is what is physical, hence the example of entering into the mothers womb again. He has not made the presumed spiritual connection of the “kingdom of God” with “being born again”. There is the idea that if the spirituality of the “kingdom of God” is known that there would be, in “born again”, a logical spiritual connection. Nicodemus however does not yet grasp the spiritual idea. In verse 5, Jesus separates the idea of 2 births. Jesus moves on with the rebirth idea by saying, “unless one is born of water and the Spirit he cannot enter into the kingdom of God.” Jesus says birth number 1 is a number of water, and birth number 2 is birth of the Spirit. What is meant by the first birth is not too clear. One might think he was talking of baptism since it was a well known practice and it also was a spiritual concept as well. It also seems that he may be talking about a physical birth (water) as well and then moves on to the spiritual birth. ------------------------------------------ 16- Brown, Raymond E. The Gospel According to John. Garden City, Ny: Doubleday and Company, Inc., 1966 pg. 130 Lindars says that to be born of water and the Spirit can only mean ‘as a result of’, as in 1:13. He goes on to say that it refers to an act, and that act can only be water-baptism and the giving of the Spirit which that conveys.(17) He does go on to say that it is not absolutely necessary to assume that John is referring to the Christian sacrament of baptism when he uses this phase. Michaels asks the questions, “are water and the Spirit 2 distinct elements, or one? Is Jesus saying that one must be “born of water” and also “born of the spirit”? Or does he intend water as a metaphor for the Spirit? The metaphor is pointless unless the phrase “born of water” by itself has a definite meaning on which a metaphor can be based.” (18) Brown says this about “water”, “Since the allusion to Baptism hinges on the phrase” of water” in vs. 5, the question comes up as to whether we are to consider this phrase as belonging to the earliest tradition of the scene or as a later addition.”(19) He goes on to say that since there is no textual evidence whatsoever against the genuineness of the phrase “of water,” what makes scholars think that it is a later addition to the Johannine tradition? First, the phrase does not seem to fit in with the ideas and words in the context. Second, the objection that Nicodemus could not have understood the phrase and that therefore it was not part of the original tradition is weak. The 3rd argument, is based on the presupposed anti-sacramentalsim of the evangelist; this means that all references to the sacraments have to be attributed to the Ecclesiastical Redactor. When all these arguments are weighed, we find no certainty.”(20) When deciding how to interpret the comparisons and contrasts of being born of “water and the Spirit”, vs. 6 seems to give a little more insight into the defining concept of each. ---------------------------------------------------------- 17-Lindars, Barnabas, pg. 152 18- Michaels, Ramsey J. Pg. 56 19- Brown, Raymond. pg. 142 20- Brown, Raymond. pg. 142-143 Jesus continues on to tell Nicodemus, “that which is born of the flesh is flesh and that which is born of the Spirit is spirit.” It seems that Jesus has presented two different births, one of flesh and one of Spirit, that may help separate that concept of “water and Spirit” in verse 5. It seems as though the “water birth” is a birth of flesh and the “Spirit birth” is a birth of Spirit. Lindars says the meaning of the spiritual birth is now explained by contrasting it with the physical.(21) Beasley goes on to say, “The radical nature of the birth from above is emphasized by the contrast of the flesh and Spirit, vs. 6. “Flesh” speaks of the weakness of man as creature, Spirit of the power of the God of heaven at work in the world below.” (22) In verse 7, Jesus seems to reaffirm that what he just said is true by saying, “do not be amazed that I said to you, ‘You must by born again.’” It is like he is saying to NicodemusI have clearly shown you how to be “born again”, it means that there is a spiritual rebirth that must take place within. It seems that Jesus is very harsh with his usage of words here. He says this like it is a command and for a very good reason. Jesus changes the tense in which he uses the word you. Instead of being singular (which would indicate action to only Nicodemus), Jesus uses the plural tense form of you. Michaels says that the plural form in vs. 7 makes it clear that 2 communities confront each other here: the Christian followers of Jesus and the Jewi...