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John Chapter 1

In the beginning

(V1-5) In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.

John doesn’t waste any time with an easy introduction! It will take us a few days to pick up his way of expressing things. His style will become clear. One thing we can see straight away – he is going to go to the heart of the Gospel and its theology and we must be prepared to go with him, however complicated it may get. In the beginning was the Word. These words are also found in Genesis 1, which is John’s point. The work of Jesus is not confined to his earthly life, but was from the beginning “with God.” The Word. The Greek word is “Logos” which means “The word.” Jesus sums up everything about God – he is the final and total expression of God in his creation. He is the word, the beginning and the end of all things. The Word was with God and the Word was God. That’s that then! We haven’t even made verse 2 and John has made it clear who Jesus is - the eternal God. For him, and for the early Christians, this is a non-negotiable truth. Through him all things were made. These are massive theological claims. The untrained Carpenter’s son from Nazareth is now seen as co-creator of the world. Without him nothing was made. Everything is his responsibility. Nothing in all the created order is outside his control, and that includes all the demonic realm. There is one Kingdom and one King. It’s important to understand this. Even if Satan challenge, his is not an equal Kingdom with that of the Lord. Even he is in the hands of the Lord. We will come back to this later. In him was life. Where did the human spirit come from? It came from the One in whom there was life. All creation owes its life to him. Overcome. Now for anothe Greek word – katalambanō. How do we translate it? It can mean “Overcome” and also “Comprehend, understand.” Both are true. The “darkness” cannot understand the nature of Jesus, nor his ministry. More to the point it cannot overcome him. In this word we see one of the themes of John’s Gospel - Satan’s attempt to overcome Jesus will fail.

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These verses are some of the most famous passages in the N.T. They state who Jesus is - the Logos. It teaches that all creation owes its origin to him. It shows that Jesus is equal with the great Father God of the O.T. It warns of the coming conflict and of the ultimate victory. It takes some absorbing, but it is a great statement of belief and a great encouragement. John’s Gospel is meant to encourage, and there is lots more encouragement to come.

John the Baptist (V6-13) There was a man sent from God whose name was John. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to everyone was coming into the world. 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 did receive 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. There was a man sent from God: John mentions John the Baptist, and is keen to emphasise what John himself emphasized – that he was a witness to the light, not the light itself. There are two interesting things here. * Light. (Gk Photos). Light is a big theme in John’s Gospel. It is used as a clear image for Jesus. Like the pillar of fire, (Exodus 13:21) the light of Christ would lead and protect the church. The “Gnostic heresies”, (Those who did not believe that Jesus was God in human form) which would come a century or so later, also claimed both “Logos” and “Photos” for themselves. But John has already claimed them for the Lord. * Witness. This is the word “Marturia,” from which we get “Martyr.” “Witness” in the N.T. always points to standing firm in the face of evil, even to the point of death. “Light” and “Witness” are key thoughts for John, and will come back to us later. There is also another purpose in mentioning John. We suspect that John had many followers, and they were expecting John to return. The theology is called “John redevivus.” There was a similar cult around Nero, called “Nero redevivus.” Our John is keen to make it clear that this is not biblically correct and that if anyone is to return, it is to be Jesus. The world did not recognise him. John moves on to the basic pain of Christianity. The light had come, but many did not recognise him. There is a whole theology around this issue - the hidden nature of Jesus, predestination and free will. But John moves on to the positive. Yet to all who received him. Those who did penetrate the mystery and confessed Jesus as Lord, received the right to become children of God. It is amazing that John, who has a powerful intellect, and writes from that position, should choose the simple picture of children to teach us what faith means. Over two thousand years, these words have become familiar and have lost their edge. They are thrilling. We have a new dad and a new family.

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We have all the blessings of son and daughtership - a relationship which cleanses, releases and sets us free eternally. It is an eternal mystery as to why anyone would refuse such an offer. John hasn’t. His church hasn’t. We haven’t. Alleluia!

We have seen his glory (V 14-18) The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. (John testified concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.’”) Out of his fullness we have all received grace in place of grace already given. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known. Some huge theology here. We can only survey it briefly. The Word became flesh. We have read this so many times, that it doesn’t impact us as it should. The Logos, the Creator and Sustainer took on our humanity. But how much? Did he become totally human? If so, how did his divine nature survive? Did he have two natures? If so, how do they relate? These questions would occupy the church for two thousand years, and still do. Although some of the great Synods defined this relationship, some major denominations still cannot agree. Dwelling: The Greek here is “Skeeno” which means “Tabernacle.” The Jews used to put the Ark in the Tabernacle - the portable tent which they took with them. John is telling us that the Lord is going to dwell with us - tabernacle with us - but now it will be permanent. “Skeeno” also has the sense of movement. Our relationship with him will be a moving one. As we move in our lives, so he will move with us. Glory: The Greek here is “Doxa”. We will see his Doxa – his heavenly glory dwelling in his humanity. We did see it at the Transfiguration. The Disciples saw it in his miracle at Cana. We can see it when we want to! Fullness: The Greek here is “Pleroma”. It means “The complete and total fullness of God - Father, Son and Holy Spirit.” It means everything of God is available to Jesus. We can receive from that fullness, as much as we would like to receive. Grace and truth: These two word were favourites of St. Paul. “Charis” and “Aletheia.” All of God’s riches flowing through the pure truth of Gods heart – unspoilt, foundational and eternal truth. Bosom: “Closest relationship” works, but is weak in the English. “Bosom” gets to the point. The relationship between a child and his Mother’s breasts is so unique and special. This is how John tries to describe the Lord’s relationship with the Father. It does give us a glimpse into the unity of the Trinity.

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Has made him known. We are back where we started. The Word has made the Father known to us in the only way possible - by becoming us. Incredible!

John the Baptist (V19-23) Now this was John’s testimony when the Jewish leaders in Jerusalem sent priests and Levites to ask him who he was. He did not fail to confess, but confessed freely, “I am not the Messiah.” They asked him, “Then who are you? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” He answered, “No.” Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’” The remainder of this chapter is devoted to the ministry of John the Baptist. There is material on him in all four Gospels. In John there are some small differences from what we find in the Synoptic Gospels. (Theological name for Matthew, Mark and Luke.) We will ignore them, and look at the text we have in front of us. I am not the Messiah. Now we hear directly from John, and he could not be clearer. I am not the Messiah. “Messiah” like “Christ” means “Anointed One.” The people then ask him is he is Elijah, or The Prophet. Popular expectation was that Elijah would return before the Messiah. So they were wondering if John was Elijah. It is a sign of the huge impact he was having that they could make this comparison. “The Prophet” was another Messianic figure that the people were expecting to come and deliver them. John the Baptist is often overshadowed by Jesus, but he was having a massive impact in his own right - and his disciples continued long after his death. Frustrated by his refusal to accept their designations, they ask “Who are you?” John replies in words which have become his trademark:- “I am the voice of one calling..” “Calling” ( Gk “Boab”) is weak in the English. It means “To cry out, to shout, to cy out in a strong voice, to cry out in pain.” It is a voice which mean to be heard. Make straight the way for the Lord.” “Make straight” is a word often applied to a Helmsman or a Charioteer. It is translated “To steer a straight path.” It is a very clever reply. He hasn’t claimed anything for himself, and yet he has claimed everything for those willing to look. This is the essence of the Gospel of John. Those who want to see can, but those who can’t see beyond the miracles and words will see nothing. (v24-28) Now the Pharisees who had been sent questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?” “I baptize with water,” John replied, “but among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie.” This all happened at Bethany on the other side of the Jordan, where John was baptizing.

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Why did John come? He did not come to baptize or call to repentance, although he did those things. He came to prepare the way. Just in case there was any misunderstanding, he makes his function clear in these next verses.

But among you stands one you do not know. There is a strong theology of “hiddenness” in the N.T. Jesus did come to reveal the truth, but only to those who would see. Isaiah made this clear – ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” (6:10) Jesus has to be looked for and found. The Gospel is clear – those who seek will find, but those who do not seek will not find. The Spirit calls us to the Lord, but we have a part to play. This theme will reoccur later. The straps of whose sandals.. An old commentator writes:- John’s work is simply ministerial. The baptism of the Spirit is at hand. The coming One has come. “ A valuable thought, if not quite accurate. John’s work is foundational to salvation history, but only foundational, not the work itself. These words from John could not be clearer. Yet John’s disciples did not grasp it, and as we will see later, there was conflict between John’s followers and Jesus’ disciples. John ( the writer of this Gospel) wants to make it clear that there is no foundation for conflict. There is only one “One!” (V29 ) The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!”

There is some big stuff here. Look the lamb of God. This clause has a huge O.T. and N.T. background. See Leviticus 21:17-23 ; 22:19-25. Takes away: The Christian church, as justified in Christ, is “without blemish” (Ephesians 5:27 ) because Christ offered himself a sacrifice “without blemish,” acceptable to God ( 1 Peter 1:19 ). See also the Passover lamb of Exodus 12. The Passover lamb is probably in John’s mind. He will come back to it at the Last Supper. Who takes away the sin of the world. The first Christians soon worked out this theology. It is clear in Acts and in the Pauline writings. Salvation is not supermarket of goodies, from which we choose. Salvation has one simple function - to take away the sin of the world. “Take away” (Gk “Airo”) means “to take away what is attached.” Once we accept this, all the good things follow. When we make the good things the centre, and not the cleansing of the blood, the message loses its power. John would never make such a mistake.

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For him, first and foremost we have to be rescued out of sin and bought into the Kingdom by the salvation of Jesus. (30-31) This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”

Surpasses me: The Greek “Emprosthen” can translate “Higher rank.” John clearly sees Jesus as one who is greater than him. He has already said this, and he says it again. He wants no misunderstanding.

Reveled to Israel. Wow! The Greek word is “phaneroō” which is a big word. Here is Strong’s dedinition – “to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. “Revealing” summarises our God. He reveals himself to us by his will and purpose. He shows himself to us. This word dominates the Bible from Genesis to Revelation. It is a process which has been leading up to the revelation of the Messiah, and John has come to set this final revelation in process. So he has now answered the question “who are you?” and prepared the ground for the beginning of the last revelation. It’s hard to give enough emphasis this word. One of the older commentaries on John puts it like this, and I think he sums it up rather well:- What he did know was, that his own work as herald declared “that He should be made manifest to Israel,” and in that conviction he proclaimed the coming King, and began the Messianic baptism. The Person would be His own witness. Heaven would give its own sign to those who could spiritually read it. The Baptiser with the Spirit would Himself be so fully baptised with the Spirit coming upon and dwelling in Him, that to the spiritual eye it would take visual form and be seen “as a dove descending from heaven.” (V32-34) Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ I have seen and I testify that this is God’s Chosen One.”

The Spirit came down. Yet another big verse. John is echoing Genesis 1 here - Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. John is telling us that what we about to see is what St. Paul calls a “New Creation.” God is going to rescue, redeem, renew and recreate. The first time the outcome of his “hovering” was the physical creation. Now a “new heaven and anew earth” are about to be born in the person of Jesus. It doesn’t get much bigger than this! Remain on him. Luther translates this as “Fluttereth not away.” The point being that unlike the Judges of the O.T., the Sprit remained on Jesus. But there is a problem here. If Jesus was in the Trinity, then he was with the Spirit from all time, including in his incarnation. So why does the Spirit need to fall in this way?

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Those who denied the two natures of Jesus have used this verse in their defence. They taught that Jesus was never fully God. The Spirit came to him at his baptism, and left him before the crucifixion. St Paul dealt with this in Philippians 2:5-11:- Christ Jesus. who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature

of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. One who will baptize with the Holy Spirit. John just keeps on firing the big theological guns! When John sees the Spirit descend, then he will know that this is the “One.” This “One” will also baptize, but with the Holy Spirit. We must be careful not narrow this expression to a discussion about the teaching of the charismatic churches about one specific Christian experience. This “Baptism” will pour from the ministry of Jesus as he moves in the power of the Spirit. All who are touched by him are, in one sense, baptized in the Spirit. All who surrender to him are likewise baptized. (V35-42) The next day John was there again with two of his disciples. When he saw Jesus passing by, he said, “Look, the Lamb of God!” When the two disciples heard him say this, they followed Jesus. Turning around, Jesus saw them following and asked, “What do you want? They said, “Rabbi” (which means “Teacher”), “where are you staying?” “Come,” he replied, “and you will see.” So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon.

Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). And he brought him to Jesus.

Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter).

John’s final task was to acknowledge Jesus.

“Look the Lamb of God.” We have already met the lamb. Now John testifies that Jesus is God’s lamb. Its another huge statement. John is hinting at the function of the Messiah as he saw it. The Messiah came not to military or political triumph, but to sacrificial victory. He was probably familiar with Isaiah –

He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. (53:7)

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We are so used to this, but it was a great challenge to announce that the “Messiah” would suffer. This was what turned the theological Jewish establishment against Jesus. It was too radical for them.

Now we begin to see a change of emphasis from John to Jesus, with the beginning of the call of the Lord’s disciples. First Andrew, who make’s a statement of his understanding -“We have found the Messiah” (that is, the Christ). We do not know exactly what Andrew meant by this. Did he understand the suffering Messiah concept, or was he still with the triumphant Messiah concept? The following chapters will show us. Most of the Disciples were fairly vague about what they believed. However, Andrew introduces us to one of the key men for the future of the church - Cephas. But the Lord prophetically renames him “Peter” – the rock.

Jesus saw in Peter not what he was but what he could become. It was this ability which made the Lord so attractive to follow. He saw what we could be, and gave us a chance to be just that. Peter is the first to experience this transformation in John’s Gospel, but he will not be the last. Did he understand? Probably not at the time. But in the fullness of time he did.

(V43-end) The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” Philip, like Andrew and Peter, was from the town of Bethsaida. Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” “Nazareth! Can anything good come from there?” Nathanael asked. “Come and see,” said Philip.

When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.” “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.”

Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.” Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” He then added, “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on the Son of Man.”

Jesus continues to gather his close disciples - adding Philip and Nathanael. Their calls came in very different ways.

Finding: The Greek “heuriskō” means “after searching to find the thing sought.” “Follow me” is usually, in the Gospels, a call to discipleship. The Lord obviously had Philip in mind - was he one of the two disciples to which John pointed out Jesus? Maybe.

Philip wastes no time in telling Nathanael ( which means “God’s gift”) about Jesus and does he tell him! “We have found him about whom Moses wrote in the Law and of whom he prophets wrote.” For Moses see Deuteronomy 18:15. For the Prophet see, among many, Isaiah 53. But Nathanael is bogged down with common attitudes to Nazareth, which the Jews of Jerusalem regarded as a one horse town from which even the horse has left!

The fig tree. Here is a strange story. Nathanael comes, sees the Lord’s prophetic ability, and confesses him Son of God and King of Israel.

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What we are dealing with is probably a summary of the meeting. It is a powerful testimony - going further than that which Philip had given him. The man “in whom there was no guile” recognised truth when he saw it, and had the honesty to change his position. And his greater faith is rewarded. You will see greater things. The fig tree story is no more than a tiny insight into the power of Jesus. More is coming - much more. Nathanael is going to come to Beth El, the “Gate of heaven.” (Genesis 28:10-17) So Chapter 1 ends with a promise of greater things to come. The scene is set and the theology laid out. Onwards to Jerusalem!

John chapter 2

The wedding at Cana

(2:1-11) On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, and Jesus and his disciples had also been invited to the wedding. When the wine was gone, Jesus’ mother said to him, “They have no more wine.” “Woman, why do you involve me?” Jesus replied. “My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons. Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim. Then he told them, “Now draw some out and take it to the master of the banquet.”

They did so, and the master of the banquet tasted the water that had been turned into wine

On the third day. Presumably after the call of Philip.

They have no more wine. The words of Mary in the N.T. are few, so each one has to be carefully evaluated. When the wine crisis breaks out, she turns to Jesus. We might wonder why, as Jesus has no physical resources to meet the need.

Why do you involve me? The Greek is more pointed - “What is it to me and to you?” Jesus is quite firm. Why? It might be that Jesus is trying to point out to Mary that his solution might be very different from hers. Or maybe He doesn’t want to get involved because “His hour has not yet come.” “Hour” is a word synonymous with “Kairos.” A “kairos” is a moment in God’s plan when action is to be taken. Older translations would use the word “Times.” So now the Lord has moved the whole discussion onto a different level.

Do whatever he tells you. A little verse with a massive theological bomb in it! Mary has accepted that Jesus is going to do a different thing. So she makes way for his first miracle. But more, she opens the door to his earthly ministry. She gave him life by the power of the Spirit, and now she releases him into the path of his Passion, starting with his first display of power.

The water that had been turned into wine. There is a double meaning here, for those who will see it. Jesus did solve an earthy problem, but the deeper meaning is more precious. Jesus, by his life and Passion, is about to release the new wine of the Kingdom into the world.

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This is what John saw - a baptism of Spirit-filled power which would change the created order and the destiny of all people. The “Time” which John foresaw has come. But it’s not automatic. We have to make a response for the new wine to flow in us.

(Then he told them, “Now draw some out and take it to the master of the banquet.” They did so, and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside and said, “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.”

What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.

Now the theology really shines out.

Turned into wine. John says this so casually, that we hardly notice it! The wedding now has a vast quantity of wine available. Jesus can do anything, and his nature is always “Abundant.”

Saved the best until now. But of course! Everything in Jesus is the best. Jesus doesn’t do second hand. We hear an echo of the Gospel here. With the coming of the Lord, the best has come.

Signs. Now here is a big word. “Semeion” is the Greek word. It means “an event with an inner meaning for those who will see it.” The Gospels have a strong element of hiddenness. Isaiah first pointed it out. (See the second part of his commission in chapter 6.) Some see water turned into wine, and some see the Kingdom of God breaking in. We have to “seek first the kingdom of God.” The things of the kingdom have to be desired and looked for. Those who seek do find.

Revealed his glory. This is exactly what I have been trying to say. The water into wine is a revelation, an epiphany, a transfiguration, a manifestation of the Kingdom in Jesus. It is an apocalypse - a breaking in of the Kingdom. The water into wine is a spiritual nuclear explosion. Nothing can ever be the same again. This was what the disciples saw for the first time. They believed in him, and here, for once they are right. Belief in the N.T. is not a vague trust, but a “belief in someone or something.” The disciples saw and believed. May we do the same.

Temple cleansing and discussion

(2:12-end) When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” His disciples remembered that it is written: “Zeal for your house will consume me.”

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The new wine needed new wineskins. The physical Temple, as Jesus saw it, was no longer fit for purpose. So he cleanses it – as he would cleanse the spiritual Temples of those who would follow him. For once the disciples- not famous for their insights – got the message. John quotes Psalm 69:9. The full verse reads “For zeal for your house consumes me, and the insults of those who insult you fall on me.” This Psalm is a call from David for deliverance from his enemies. One Commentator, referring to this verse says “No one has ever rivalled Jesus in his zeal for the cause of God!” The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” Jesus answered them, “Destroy this temple, and I will raise it again in three days.” They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.

The Temple cleansing is followed by some significant theology:- * What sign? We are back with “Semeion.” The Jews want one now as a justification for the Temple cleansing. And Jesus gives them a classic “Semeion” – Destroy this temple and I will raise I again in three days.” In other words, he challenges them to look deeper. At one level, we can have some sympathy with the Jewish response. They did not understand, so they replied in the physical - “It has taken forty-six years to build this temple.” But this is the point of a sign. When Jesus says “Destroy this temple and I will rebuild it in three days” he is obviously saying something quite ridiculous, and totally at odds with their request. The appropriate response would be to consider the reply and try to penetrate to its heart. Those open to the Spirit will do this, and the Spirit will give them understanding. But those with closed hearts will miss the point entirely. The Jews missed the point entirely. But the temple he had spoken of was his body. Maybe John feared that the Christians of his day would miss the point as well? No - this statement is a theological statement of the position of the church in John’s day. We must not forget that this Gospel comes out of a community experience. They believed that Jesus was the new Temple. The old one had been replaced by the Lord. He was now the Temple. This is a big theological step for a Church which has only been in existence for 40 to 50 years. They now believed that the whole theology of the O.T. about the Temple was to be found in Jesus. They recalled. The early Christians had the testimony of the disciples to draw on. Not just the 12, but those who had been part of the 500 to whom the Lord had appeared. Some of those might still be around. The whole of the Christian faith rests on the teachings of the Lord as remembered by these witnesses. We are not a theology. We are a living testimony. It has been this way from the start, and it continues this way up to our own time.

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John chapter 3

Nicodemus (3:1-9) Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”

“How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

“How can this be?” Nicodemus asked.

The story of Nicodemus is long and complex. It is full of deep and vita theology.

The ministry of Jesus was making an effect, and it had caused Nicodemus to start thinking. So he decided to come and find out for himself.

We know you are a teacher who has come from God. Why does he think this? Because of the signs Jesus is performing. He is one of those people who, seeing the water turn into wine, began to ask himself how this had happened and who was it that could perform these signs. A good beginning, but only a beginning. Jesus challenges him to go further.

No one can see the Kingdom of God unless he is born again. The Kingdom ( Gk. Basaliea) in the N.T. means not a place but the kingly rule of Jesus. He is the Kingdom, and we enter his kingship by believing in him. To enter this “Kingdom” we have to be “born again.” This expression means just what it says. We become new people, members of the Kingdom by spiritual rebirth. The Kingdom requires a radical new beginning and a radical new way of living. New wine for new wineskins.

There is an interesting disagreement here among Theologians. Some say that Jesus and Paul were teaching a different Gospel. For Jesus it was the Kingdom but for Paul it was justification by faith. But Paul’s writings are full of kingdom teaching and the need to be a new creation. Jesus is teaching over and over again that his death is correcting the ravages of sin and opening the way to a new relationship with the Father.

Nicodemus is completely silenced by Jesus’ reply. He is deeply committed to the O.T. Law which imposed a new way of living on an old one and tried, by rule and regulation to produce lives acceptable to God. Sad that he had never seen beyond the Law or its true purpose, which was to lead us to Jesus and his new kingship

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’

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The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” “How can this be?” Nicodemus asked.

“Water and the Spirit.” Traditionally we see here a reference to water baptism and Spirit baptism. The Spirit has to call us to Jesus. We enter his kingly rule by confession, and the Spirit leads us on. So the Early Church has got its theology of conversion very clear. Coming into the kingly rule of Jesus is a work of grace, not works. The Spirit has to stir us first. Then our human will has to desire Jesus. Once we reach that point, the Spirit leads us to conversion and to Spirit-inspired living.

The wind blows wherever it pleases. The whole issue of why some people come and some do not are beyond us. This is necessary - otherwise, like the builders of the Tower of Babel, we would want to be God. There has to be an element of the unknown in faith. I came across this comment by a very old theologian from the past. The language is old, but I think he gets the sentiment perfectly:- And yet the new spiritual birth, like the physical, cannot be explained. We can observe the phenomena, we cannot trace the principle of life. He breatheth where He willeth, in the wide world of man, free as the wind of heaven, bound by no limits of country or of race. The voice is heard speaking to the man himself, and through him to others; there is the evidence of the new birth in the new life. We know not whence He comes, or whither He goes. We cannot fix the day or hour of the new birth with certainty. We know not what its final issues will be. It is the beginning of a life which is a constant growth, and the highest development here is but the germ of that which shall be hereafter. Poor old Nicidemus. He is well out of his depth. “How can this be?” The Lord’s answer would shock him. (3:10-15) “You are Israel’s teacher,” said Jesus, “and do you not understand these things? Very truly I tell you, 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 wilderness, so the Son of Man must be lifted up,[ that everyone who believes may have eternal life in him. Jesus makes a very pointed statement to Nicodemus. It is a “dividing” statement. It says, in effect, the new wine cannot fit the old wineskins - and will not even try to do so. “We testify to what we have seen.” Big statement. Jesus is claiming that the things he is testifying to he has seen. But how could he have seen them? Only those who penetrate the sign can answer this. Nicodemus is still stuck on the outside. Such people will never understand heavenly things unless they understand who Jesus is. This is a big claim for a very small and new Faith to claim. Does faith in Jesus put us further into spiritual things than all the history of the Law? This is what Nicodemus is wrestling with, and who can blame him.

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No one has ever gone into heaven except the one who came from heaven—the Son of Man. This statement indicates that we are getting our exegesis right. Jesus is claiming to come from heaven, and to have seen the things he has been speaking of. Then he adds the final bombshell:- Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him. Wow! Now Jesus links himself with Moses. Just as Moses broke the plague against Israel, so Jesus will break the bigger plague of sin and death by being “lifted up.” This is a staggering claim. The is radical in the extreme. But Jesus makes no concessions to Nicodemus. He is saying, in effect “This is the way. Walk in it. Or don’t! There is no compromise.” Big isn’t it! (16-18) For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. The theology here is huge:- Loved: - The Greek is “Agapeo” which is that deep and abiding love reserved for the closest of friends. This is a wonderful description of Father’s commitment to us. One and only: The Greek is “Monogenēs” which translates “Begotten.” This looks very normal to us, because we have got used to it. But how was Jesus “Begotten?” If he is co- eternal with Father and Spirit how can he be “Begotten.” The Creed says “proceeded from the Father.” But how “proceed?” Quite a challenge, and it has caused controversy from the time it was written to now. Some parts of Eastern Orthodoxy and Western catholic teaching are still divided to this day over this verse. Perish. The Greek here is “Apollymi” which translates “To be lost, destroyed.” The 21st century church has softened this with its emphasis on “Agape.” But we cannot avoid the biblical and doctrinal position. Those who do not believe in Jesus are lost. Eternal life: Eternal life is not a place but a trust in Jesus which is not interrupted by death. It is experienced now. In this expression the whole of the Gospel is focused solely on Jesus – his person and ministry. Condemned already. Wow - another outrageous claim. The judgment is now! The decision is made now and it revolves around our relationship to Jesus. Trust him and all is well. Do not trust him and all is lost. All we have to do is to believe in Jesus. A ruthlessly forensic theological passage which leaves no room for manoevre. But Jesus has not finished yet.

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(16-24) This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.

Verdict. This is tough word. It translates “a separating, sundering, separation.” We are not talking about a cake competition here, but our eternal destiny. It is a final decision - a welcome into our eternal home or a separation forever from the Lord. Light has come. The measure by which we will be judged is here. Judgment is now. This is a rude awakening for those who imagine that judgment is in the future. Now comes the radical bit:- But people loved darkness instead of light because their deeds were evil. Ouch! The people were not just evil, they “loved” evil. They “agaped” evil - loved it as much as the Lord loved us. What a judgment on creation. What a frightening statement. But whoever lives by the truth. “Truth” (“Aletheia”) is Jesus. He is the “Way, the truth and the life.” He is the measure of all objective truth, but he is more. He IS the truth. If we trust in him, all is well. If we do not, disaster has come. Poor Nicodemus. His head must be reeling! John packs so much theology into this passage that we are still digesting it. This is the purpose of John’s Gospel. He is not writing a biography but reflecting on what Jesus said and taught. This is what makes him so challenging and so valuable. We think Nicodemus got the message, although he chose to keep his faith quiet. He will return much later in the Gospel. Now we turn back to John the Baptist.

John the Baptist again (3:25-30) An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.” To this John replied, “A person can receive only what is given them from heaven. You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’ The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. He must become greater; I must become less.” Everyone is going to him. This issue seemed to disturb the Early Church. Those who followed John did not find it easy to switch allegiance to Jesus. We can only surmise why, but human nature is a strange thing.

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Perhaps they didn’t want to lose their position or “Their” man. So John himself deals with this issue, although even with his words it did not go away, as we can see from Acts. Receive..given: Jesus has already made this same point to Nicodemus. If Jesus has been “given” more, then all should accept his superior position. Then, to prevent any misunderstanding, he makes it clear. “I am not the Messiah.” Bridegroom. We get a powerful insight into John’s character in these words. He is not the bridegroom, but only a friend of the bridegroom. When the friend hears the bridegroom’s voice, he is “full of joy.” (“Rejoices greatly”) This is John speaking directly to us. “Listen. I am only the forerunner. When I hear Jesus, my soul rejoices!” This joy is mine and it is now complete. “Complete” is the Greek word “Pleroo.” It translates “To cause to abound, to furnish or supply liberally.” John is thrilled that with the arrival of Jesus, his work is finished and complete. Just to avoid any confusion he the makes this statement:- He must become greater. I must become less. Or we might consider the more familiar “He must increase and I must decrease.” What clearer statement could John make about himself? In the process he sets a standard for all the Lord’s servants. Kingdom work is the Lord’s business. He must have the highest place. Our job is to decrease so that he can increase in us. What a good character we see in John. We are challenged to follow him. Sad to see that his followers did not seem to listen. (31-end) The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. He testifies to what he has seen and heard, but no one accepts his testimony. Whoever has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.

One of the Commentators comments on this passage, and although his words are old, his thought is spot on:- He that is of the earth is earthly.—This is the right sense, but the force of the words is lessened by not preserving the three-fold “of the earth” which is in the Greek. “He who is of the earth, of the earth he is, and of the earth he speaketh.” The first marks out the Baptist’s origin, as opposed to Him that cometh from above; the second asserts that the nature is, in accord with this origin, human and limited in faculty, as opposed to that of Him who is above all; the third declares that his teaching is from the standpoint of human nature and limited faculty, embracing indeed divine subjects and receiving divine revelation (John 1:33), but having this treasure in earthen vessels, imperfectly realising it, and imperfectly teaching it (John 3:33). Then the contrast carries him away from this thought of self, in all its weakness, to dwell on the fullness of the teaching of the perfect Teacher.

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Nicely put. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. This is a profound statement from John the B. The Father gives the Spirit without measuring it! There is no petrol pump for the Spirit, where Father reads the dial and stops when he thinks we have enough. The Spirit is given without measure.” We are the ones who restrict what we receive, not Father. The Father loves the Son and has placed everything in his hands. This passage just goes on getting bigger! Father “Agape” the Son, and so has committed everything into his hands. I think we struggle to grasp the hugeness of this verse. Everything – every creature, all of creation, every spiritual power both good and evil, all the past, present and future. All of history, judgment and eternity. All entrusted to the baby born of Mary. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them. If our mind is nit blown already, it is now! Our whole destiny depends on our response to the call of Jesus. If we believe in him, all is well. If not, God’s wrath ( Gk – “orge”) remains on us. No matter what we do, think or say, the stain of sin brings judgment on us.

So chapter 3 ends in a blaze of radical theology. Where do we go from here? To the Well at Sycar.