2 Lent A
John 3:1-17
February 20, 2005
Whenever we read or study the Bible, we run up against Luther’s perennial question; “What does this mean?” The Bible is a book that requires constant interpretation in order for each generation and each individual to understand its meaning. “What does this mean?” may refer to the way a word or phrase is translated from the original language. It may refer to an ancient custom from Biblical times that we aren’t familiar with. It may refer to whether we should interpret something literally or metaphorically. Sometimes, a word is even used that has two or more meanings in the original Greek or Hebrew. What does this mean, indeed!
Today’s gospel text from St. John raises all of the questions about meaning that I have just listed. We see Jesus and Nicodemus talking past each other, because they are using the same words to mean different things. There are at least three such words or phrases in this text; being born again, being born of the Spirit, and being lifted up. Let’s listen in on this conversation between Jesus and Nicodemus, to see if we can figure out what it indeed means.
We are told that Nicodemus, a Pharisee and leader of the Jews, comes to see Jesus by night. As a Pharisee, Nicodemus would have been an expert in Jewish Law. The fundamental question for pious Jews like Nicodemus was this; “What must I DO to inherit eternal life?” Righteousness before God had to do with keeping the Law perfectly. Only then could one hope to experience the Kingdom of God.
And yet, Nicodemus, a Pharisee and religious leader, sees something in this Jesus who has come to Jerusalem for the Passover, and is doing signs—John’s code word for miracles—in the sight of the people. We are not told what these signs are, but they were impressive enough for Nicodemus to risk his professional status and seek Jesus out. Nicodemus comes to Jesus under the cover of night, to see what all of this means.
"Rabbi,” he says, “we know that you are a teacher who has come from God, for no one can do these signs that you do apart from the presence of God.”
Nicodemus shows his respect for Jesus by calling him “Rabbi.” And he acknowledges that the signs that Jesus has done are signs of the Kingdom of God. And yet, Jesus answers him; “Very truly, I tell you, no one can see the Kingdom of God without being born from above.”
Born from above. Here is our first phrase in this passage with a double meaning. The Greek word that is translated here is anothen, and it can mean either “again” or “from above.” The questions that Nicodemus puts to Jesus show that he thinks it means “again.” And he also believes that it is something that he himself must accomplish—remember that foundational question of the Pharisees—“What must I DO?” In order to answer that question for himself, Nicodemus asks Jesus; “How can one be born after having grown old? Can one enter a second time into the mother’s womb and be born?”
Nicodemus’ super-literal interpretation of “born again” sounds absurd to us—because we have had the advantage of the centuries to learn what Jesus meant. Jesus tries again to convey that meaning to Nicodemus; “Very truly, I tell you, no one can enter the Kingdom of God without being born of water and the Spirit.”
Born of the Spirit. Here is our second phrase with a double meaning. The Greek word translated here is pneuma, which can mean either “Spirit,” or “wind.” Jesus goes on to say; “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
In other words, being born of the Spirit is like being blown by the wind. We can hear its sound, but we cannot discover its source, or control it. Being born of the Spirit is the same—God’s Spirit acts as it chooses. We cannot see it, we cannot discover its source, and we cannot control it. Spiritual birth is something God accomplishes in us, not something we do. Nicodemus, still trying to answer the question, “What must I DO?”, is mystified. He asks Jesus, “How can these things be?”
Even though Nicodemus is a learned Pharisee and a teacher of Israel, he still has trouble grasping what Jesus is saying. He doesn’t seem to understand earthly things, so how could he possibly understand heavenly things? But Jesus doesn’t give up. He changes tactics, and tries to convey to Nicodemus who he is, and what his function is.
“Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” Lifted up. Here is our third phrase with a double meaning. The Greek word that is translated here is hyposthenia. It can mean to be lifted up physically, or to be exalted.
“As Moses lifted up the serpent in the wilderness.” What does this mean? During the 40 years that Moses and the people wandered in the wilderness, the people did a lot of complaining against God. One time, God was fed up enough to send serpents to bite them when they complained. Moses prayed for the people, and God told him what to do; make a serpent out of bronze, put it on a pole, and lift it up. Those who look at it and believe in God, will live. And so he did, and so the people were saved.
“As Moses lifted up the serpent in the wilderness, so must the Son of Man, be lifted up.” What does this mean? Well, two things. Jesus was physically lifted up on the Cross. And he was exalted by being lifted up in the Resurrection, and in his Ascension into heaven. And everyone who looks on him will be saved.
Finally, Jesus sums up everything he has been trying to tell Nicodemus, in words that he, and hopefully everyone can understand; “For God so loved the world, that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.”
What does this mean? Jesus interprets it himself; “Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.”
What must I do? Only believe. Jesus has accomplished the rest. AMEN