TEXT: John 3:1-13

SUBJECT: Exposition of John #7: Nicodemus or Christ?

Today brings us to the seventh sermon in our study of John's Gospel. It is the first lengthy conversation he records; it is one of the Bible's best known paragraphs. Its subject, of course, is "the new birth". Or is it? I don't think so. Here's why: "the new birth" is an important doctrine and is necessary for one's salvation. It does not, however, directly bear witness to our Lord. And that is why John wrote his Gospel, that we "might believe Jesus is the Christ, the Son of God".

How then should we read the passage? It is a contest. On one side is Nicodemus. On the other is our Lord Jesus Christ. Each is a scholar; each is a teacher; each is competing for students. To whom should we give ear? To whom should we surrender our hearts? We have to choose. "He who is not with Me is against Me". "You cannot serve two masters". Will it be Nicodemus? Or, will it be our Lord Jesus Christ? God give us the hearts to choose wisely.

The chapter begins by introducing Nicodemus, vv.1-2. He is a Pharisee, a ruler of the Jews, and, according to v.10, "the teacher in Israel". He believes the Bible and aims to live by "every word that proceeds from the mouth of God". He is a learned man and highly respected rabbi. Sitting on the Council, he's able to influence the people for God.

What does He think of our Lord? He is impressed. He and his colleagues agree "No one can do these signs unless God is with him". He admires the moral courage displayed in purifying of the Temple. He has seen the miracles and believes they are genuine.

One night Nicodemus pays a courtesy call on his fellow rabbi. Maybe they'll discuss the Law; maybe they'll combine forces to revive the cause of God in Israel. At any rate, Nicodemus has taken the initiative. The great Rabbi comes to meet "the new kid on the block".

He is greeted rather abruptly, v.3. Nicodemus was used to respect. But he gets none. The young rabbi is, rather, confrontational: "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God".

What does this mean? In context, it means this: "Your approval is unneeded, for you and your kind have not so much as seen God's kingdom".

Why not? Because they were not "born again". In other words, the knowledge of God does not come through ordinary means. The rabbis had read much and thought hard about religion. But, lacking the "new birth", they had a false understanding of God and His kingdom. Elsewhere, He goes so far as to pronounce them "Blind leaders of the blind".

Nicodemus is shocked by the young man's impudence. He answers Him with ridicule, v.4: "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Debaters call this tactic reductio ad absurdum--to reduce an opponents argument to folly. Nothing could be more ridiculous than a full-grown man climbing back into his mother's womb! The "new birth" is impossible and idiotic. In effect, that is the Pharisee's reply.

The Lord does not back down. He restates His argument in different words, vv.5-8.

V.5: "...Unless one is born of water and the spirit, He cannot enter the kingdom of God". What does this mean? The grammar indicates one birth: "of water and spirit"--not one "of water" and another "of spirit". "Born of water and spirit", therefore, is identical to "born again".

The key to understanding it is v.10 which implies Nicodemus should have known all about it. Where would he learn of this "new birth"? In the Old Testament Scriptures, of course. Do they speak of being "born of water and spirit"? Yes they do, but not in so many words.

In light of this prophecy, the interpretation becomes clear: Nicodemus has no part in God's Kingdom unless and until he receives a new and clean life. Scrubbing up the old life won't do. He has to receive a new life. Borrowing from Paul, he must become "a new creature".

The source of this life is found in v.6: "That which is born of flesh is flesh and that which is born of Spirit is spirit". The life is not "of the flesh"--not the result of heritage or culture. It comes from God's Spirit. Henry Scougal has it: The Life of God in the Soul of Man.

Nicodemus is confronted with the awful truth: It's not good enough to be born a Jew or to remain a faithful son of the Law. If he's to enter the kingdom, even he "must be born again".

What was true of him is no less true of us. Some of us were reared in a Christian family; some of us have known the Bible from infancy; some of us gone to church our whole lives; some of us have never committed a scandalous sin. Yet all these blessings don't get us one step closer to God than the rapist, the child molester or the mass murderer. Nicodemus must be born again. So must you.

No exceptions to the rule. "Most assuredly I say to you..."

How is the "new birth" effected? V.8 explains: "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 born of the Spirit". The "new birth" is not a self-help program (as the Pharisees thought); it is a Divine mystery. It is no more understandable, predictable, or controllable than the wind.

"How can these things be?" In other words, "How could we rabbis have been so wrong?"

The answer is simple: "Most assuredly I say to you, We speak what we know and testify to what we have seen..." The mysteries of God are so great that no one but an eyewitness can accurately speak of them. And only "We" have seen. Who's the "We"? Our Lord, of course. Who else? The Father. Father and Son "know" the things of God. And they "testify" of them. The Son in an obvious way, by teaching. The Father by enabling Him to perform miracles of confirmation.

The rabbis' knowledge is hearsay. And therefore, unreliable. But there's another problem, a moral one: the rabbis are not willing to learn: "You do not receive our witness". Nicodemus and his colleagues have heard the Word of God and observed the works of Christ, but haven't welcomed them into their hearts. Why not? A Divine Teacher infringes on their teaching and lowers their reputation a notch or two. "How can you believe who seek honor from one another and not the honor that comes from God only?"

The rabbis are not just a step or two behind the Teacher, but are hopelessly ignorant. Nicodemus wants a graduate seminar on "the new birth". The Lord sighs: "If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?" "Earthly" and "heavenly" must be understood relatively. The "new birth" is "earthly" in the sense that it's the first lesson on the kingdom. Nicodemus hadn't even learned that! Therefore, he and he associates are totally unqualified to teach God's people the "heavenly things", i.e, on life in the Kingdom.

V.13 sums up the difference between our Lord and the rabbis. My Bible has it in red letters; it shouldn't be. It is John's editorial comment: "No one has ascended to heaven but He who came down from heaven, even the Son of Man who is in heaven". The Lord Jesus speaks with authority because He comes from heaven; the rabbis blather on because they come from earth.

What do we learn from this contest between our Lord and the Rabbis? A lesson that needs to be re-learned over and over: Jesus Christ is the only infallible teacher of God's people. Is this right? Matthew 23:10 says it is: "Do not be called `Teachers' for one is your teacher, the Christ". You ought to be thankful for your teachers, living and dead. They can do you good. But you mustn't follow anyone fully! Not me. Not the Puritans. Not the Baptist Confessions of Faith. Not the man on the radio. No one deserves your full submission but Jesus Christ. Give it to no one; let no one take it.

"Speak, Lord, for your servant hears!"