It’s unfortunately important to note that the gospel of John has been misused by those of antisemitic persuasions over the years. As we progress through John, we’ll see the gospel use the term the Jews quite a bit. One of the erroneous ways that contemporary readers of the Bible mess up its use is by reading it universally, as though each verse and phrase applies once-and-for-all and for all time. When we read the Jews in John, we must not apply it to all Jew for all-time. Indeed, it is certain that John did not even mean all the Jews in any given situation we’re reading about in this gospel.
Jesus was a Jew.
All the apostles were Jews.
Most all of Jesus’ larger disciple group were Jews.
John himself was a Jew!
And today, we are introduced in chapter 3 to a great Jew of high authority - a Pharisee and likely a member of the Sanhedrin. As you will see, Nicodemus is not threatened by Jesus. He is curious and wants to know more. It’s actually quite a thing that he would step out of the fear of many of his peers and seek out the truth from Jesus. We’ll see him defend Jesus in chapter 7 and then care for Jesus’ body after his death.
This begins a chapter with all sorts of well-known history and use. John 3:16 is perhaps the most well-known verse in all of scripture. A whole theological understanding of salvation was borne out of this passage (no pun intended). Many evangelical Christians call themselves “born again” because of this conversation between Jesus and John.
In the version of the Bible we use each day (the Common English Bible) - and many others - you will not read “born again.” Rather, most translators note that a better understanding of the Greek word - anothen - is born “anew” or even, born “from above,” which is to say born of God or of heaven. In this sense, it’s not as much a new beginning as it is choosing to give one’s life over to the work of the spirit.
Daily.
In this way, it’s not as much a once-and-for-all, but a constant life given over to the way of God’s spirit. As we continue in this conversation between Jesus and Nicodemus tomorrow (and future conversations, like with the Samaritan woman in chapter 4), we’ll see this make sense as Jesus talks more and more of the spirit’s work.
John 3:1-8
There was a Pharisee named Nicodemus, a Jewish leader. He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one could do these miraculous signs that you do unless God is with him.”
Jesus answered, “I assure you, unless someone is born anew, it’s not possible to see God’s kingdom.”
Nicodemus asked, “How is it possible for an adult to be born? It’s impossible to enter the mother’s womb for a second time and be born, isn’t it?”
Jesus answered, “I assure you, unless someone is born of water and the Spirit, it’s not possible to enter God’s kingdom. Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. Don’t be surprised that I said to you, ‘You must be born anew.’ God’s Spirit blows wherever it wishes. You hear its sound, but you don’t know where it comes from or where it is going. It’s the same with everyone who is born of the Spirit.”
Psalm 119:17-18
Be good to your servant so I can go on living and keeping your word.
Open my eyes so I can examine the wonders of your Instruction!
Prayer
God,
I have questions. Thank you for being there for the questions. Not that you always give the answers I want (or answers at all). But thank you for giving us space to reflect and ask. A lot of the time, our questions are not allowed or received by others. But there you are. Thank you.
Help me to approach you with curiosity and humility, seeking your truth even when it challenges my understanding or preference. So teach me what it means to be born anew, not as a single moment, but as a daily surrender to your spirit’s work.
When we struggle to grasp the mysteries of your love and grace, remind us that your spirit moves where it wills, bringing renewal and life in ways we cannot always see. Guide us to trust in your presence and to live in the hope of your redemptive work.
By your Spirit & in Christ,
Amen.
I wonder if John used “The Jews” in the same way I use “Christians” or “evangelicals” when I discuss my own cultural community these days.