|
|
|
- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
|
|
GOSPEL OF JOHN Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert 5. New
Birth Discourse: Nicodemus 3:1–3:21 [05-(Jn 3:1-36) 12/9/2009] a) Nicodemus’
Background (Jn 1:1-2) (1) John now
reveals a conversation between Jesus and a Pharisee named Nicodemus.
Pharisees (transliterated from Hebrew and mean “set apart ones” or “separatists”)
were the moral conservatives of the day. Yet they took their conservatism and
made it puritanical. They held to rituals and rigid traditions of men rather
than the Scriptures (Mk 7:8). There were some 6,000 in the sect of Pharisees
at that time according to Josephus. (2) Nicodemus was also a “ruler of the Jews”
(i.e. the Sanhedrin) which meant that he was one of seventy men who were
responsible for religious and civil teaching and decisions. (3) As for Nicodemus’ background, there is not
much information. However, we do know that He was one of at least two
Pharisees that believed in Jesus, the other being Joseph of Arimathea (cp. Jn
19:38-39; cp. Jn 7:50). He came to Jesus at night which may indicate that he
did not want to be seen talking to Jesus. (4) Nicodemus had some respect for Jesus
because he called Him “Rabbi,” which means “teacher.” He also believed that
“God was with Him” because of Jesus’ miraculous signs. b) Jesus
Teaches on the New Birth (Jn 3:3-8) (1) John
shows the omniscience of the Son of God in knowing the questions in
Nicodemus’ mind. The questions concerned eternal life and the kingdom of God.
Jesus went straight to the answer, “unless one is born again he cannot see
the kingdom of God.” The phrase “born again” (gennêthê
anōthen) literally means, “born from
above.” The New Testament explains the concept of being born from above. When
a sinner places his faith in Christ’s finished work on the cross, immediately
he is reborn spiritually. Jesus was not speaking of mere religious reform
from men on earth. Rather, it is a divine transformation in the believer’s
soul through the Holy Spirit and therefore from “above.” Titus 3:5 makes it
clear that a sinner is not saved by attempting to do works of righteousness.
Rather, salvation is a “regeneration” (paliggenesia
– palin = again & genesis = birth) of
someone who is spiritually dead (Ep 2:1) and makes them spiritually new and
alive (Ep 2:5; 2Co 5:17). (2) Nicodemus’ lack of spiritual understanding
was obvious by his question about a second natural birth. But Jesus explains
that one must be “born of water and of the spirit” in order to see the
kingdom of God. There are several views concerning this phrase: a) “Water” means natural birth and “Spirit” is spiritual
birth. b) “Water” means the Word of God. c) “Water” symbolically refers to
the Holy Spirit. d) “Water” refers to the repentance ministry of John the
Baptist and “spirit” refers to the regenerating ministry of Christ’s
ministry. e) “Water” means baptism by
water and is necessary for salvation. Scripture and the doctrine of salvation
by faith alone, contradict this interpretation. (3) View (a) could be supported by the context
of “born of the flesh” in vs. 6. View (b) can also be shown in the Old and
New Testament that the Word of God is used by the Holy Spirit for the washing
of regeneration (Ez 36:25-26; Jn 15:3; Ti 3:5).
Though View (d) has been the accepted historical and theological view, View
(b) seems to have the stronger biblical support. (4) Jesus’ point in verse 8 is that salvation
is a divine accomplishment under divine direction and no one can be saved
without it. c) Jesus
Explains the Basis of New Birth (Jn 3:9-21) (1) Nicodemus
still did not understand Jesus’ teaching and Jesus drove home the point that
Nicodemus was a Pharisee, one of the teachers of Israel, who should know the
things the prophets, John the Baptist and Jesus taught (vs. 9-12). (2) Jesus explained that He was able to talk of
these things because He was the Messiah who “descended from heaven” (vs. 13
cp. 1:51) (3) Jesus, like Moses’ serpent, had to be
“lifted up” on a cross to die for the sins of man. Moses’ bronze serpent was
indeed a picture of salvation in Christ (Nu 21:4-9). Those who were affected
with the deadly poison of serpents could only look to God’s remedy of a
bronze serpent and be saved. Those who believe on Christ’s death on the cross
will not perish with the deadly and universal poison of sin, but will have
eternal life (zōên aiōnion – life that is qualified with eternity, used
15 times in Jn, NASB) (vs. 14-15). (4) John 3:16 is an extremely clear and
important summary of the Gospel. The gift of eternal life through the Son of
God was a result of God’s self-sacrifical love (agapê). God’s motivation was not to send the Son
to judge the world, which will take place at His Second Coming, but to
provide salvation to all those who will believe on Christ (16-18). Those who
do not believe are already under the judgment and wrath of God. (5) If there was any judgment it was a
self-judgment of those who reject the light of Christ’s truth. Their
rejection of the Light revealed that their deeds were evil. However, those
who desire the truth come to the Light and want others to see Christ’s light
through their deeds (19-21 cp. Ep 2:10). 6. John The
Baptist’s Testimony 3:22–36 a) John the
Baptist Reiterates His Mission (Jn 3:22-28) (1) John the
Baptist’s disciples discussed with a Jew concerning purification and asked
why people were flocking to Jesus. (2) John emphatically states that he was not
the Christ but only the forerunner (cp. Jn 1:8, 15, 20, 23). (3) John’s (and every man) ministry was limited
by God’s sovereign plan from heaven. Therefore, John’s ministry must
decrease, as Jesus’ ministry must increase (vs. 30). b) John the
Baptist Elevates the Messiah (Jn
3:29-36) (1) John the
Baptist uses imagery of the friend of the bridegroom for himself. From birth
to death, John the Baptist rejoiced for Christ’s ministry and now it was
there. (2) Jesus’ origin was from heaven and therefore
He spoke of heavenly truths. But mankind in general rejected Jesus’
testimony. Whoever accepts Jesus’ testimony certifies that God is true
(31-33). (3) Jesus is the “One who was sent” a phrase
used 39 times (cp. Jn 3:17). Jesus spoke the truth and words of God for He
had the Spirit of God without limit as the prophets of old did (He 1:2). (4) The Son has had intimate fellowship with
the Father and all things are given to Christ (vs. 35). (5) Therefore, the ultimate question is what
will you do with Jesus? Will you receive Christ and receive eternal life, or
by doing nothing, reject Him and receive the wrath of God. The wrath of God
continually rests (present tense of menō)
on all men unless they receive Christ. |
|
||
|
|
|
|
|
