Alive To God

In John 3, we have an interesting interplay of words here. The term “born again” is introduced, and as the chapter continues, it is expanded on with new words, such as Spirit (as opposed to flesh), everlasting life (as opposed to perishing), saved (as opposed to condemned), and light (as opposed to darkness). In my understanding, all these words and concepts help us appreciate how the Lord intends the born-again life to be understood.

Jesus puts born again against the backdrop of flesh and Spirit in vv. 5-8. So being born again is emerging out from the flesh-dominated life to being born into a Spirit-dominated life. The senses and abilities of our bodies are disregarded in favor of the leading of the Spirit. He doesn’t guide us according to normal ways and means.

Nicodemus, a respected Jewish teacher, meets with Jesus and starts of with a positive address to Him, though he saw Him only as a “teacher from God” (3:1-2). (Jesus is possibly referring to this title in 3:12-13, that He was literally from heaven and therefore could speak of heavenly things. Nicodemus spoke the truth better than he knew!)

Jesus seems to cut Nicodemus’s flattering introduction short by jumping straight to the core issue that Nico (and by implication the whole body of religious leaders) have not recognized. He must be born again (vv. 3-8). He saw the signs but didn’t understand their significance. They are signs of the kingdom of God come to earth.

When Jesus visited Jerusalem on a Passover, He found something in the temple that did not belong there. “And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business” (John 2:14). Does this sound familiar?

In the book of Revelation chapters 2 and 3, Jesus examines seven churches. As in Jerusalem, He found something in the churches that did not belong there. The church of Ephesus had left its first love. Pergamos put a stumbling block before the children of God. Thytira allowed a woman prophetess to woo God’s servants into sexual immorality. Sardis was a dead church. The Laodicians were a lukewarm church.

In John chapter 2, Jerusalem’s issue was making “My Father’s house a house of merchandise” (John 2:16). In every case, the church and temple had not lived up to its calling. The temple was the place where God’s holy presence dwelt. And from there He was to rule and bless those who kept His commandments. From within His people, He would make Himself known.

When the Jews asked for a sign that showed He had authority to drive out the moneymakers, Jesus pointed to the temple of His body. “Destroy this temple, and in three days I will raise it up” (John 2:18-19). Why did Jesus point to His body? 1) Because His body was the incarnation of the divine with the human. The tabernacle and temples were merely signs pointing to the true tabernacle of God’s presence. The Son of God “tabernacled” in the human body of Jesus. His was the true and superior dwelling place of God’s presence, v. 21, like a flame of fire that outshines a mere drawing of a match. God was working through Him.

2) Because the true light now shines to help people see the “real world” of God’s kingdom. Role-reversals like those of Christ ruling over the temple become commonplace in the kingdom of light. Christ and His work of preaching the kingdom with its healings exposes the darkness of men’s hearts, who are valuing things and activities over God Himself. Idols become apparent next to the character and power of God in Jesus. Who should you base your life on, God’s incarnate Son, or a man-made thing?

When Jesus came to Jerusalem one Passover, He found that the temple caretakers had lost their vision. What was to be a place for worshipers to pray on holy ground, became an opportunity for the caretakers to prey on the pilgrims.

What should have been a quiet place for reflection and prayer was full of noise and distracting commotion from the buying and selling of animals in the courtyard.

At a wedding at Cana in Galilee, Jesus miraculously turned water into wine. But John inserts a significant piece of detail that I’ve often overlooked: “Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing 20 or 30 gallons apiece” (John 2:6 NKJV).

The details of “waterpots of stone” for “purification of the Jews” points directly to rituals the Jews relied on to be pure before the Lord. Since John used metaphors throughout his book, we can do the same here. We just need to keep to John’s emphasis given in 20:31, lest we be unfaithful to the word.

The Bible reveals the state of our hearts. We may come to the Scriptures initially skeptical of Jesus, as Nathaniel did in v. 46 (“Can anything good come out of Nazareth?”). But when the Lord reveals His grace, He turns us around.

When Philip approached Jesus accompanied by Nathanael, Jesus told Nathanael that he was an Israelite without deceit. When Nathanael asked how He knew him, Jesus said He saw him under the fig tree before Philip called him (vv. 47-48).

“The two disciples heard him [the baptizer] speak, and they followed Jesus” (John 1:37). John’s goal was to turn people to Jesus, not to build up a large following of his own. His job was to be the voice in the wilderness prophesied in Isaiah 40:3 to prepare the people for Christ’s coming.

These two disciples paid attention as John turned their allegiance from him to follow Jesus. This is the goal of all those who earnestly want to be witnesses of Jesus. People notice and hear you, and follow Jesus, not you. What kind of life is this where people turn from you to Christ? A holy life. First we ourselves need to be with Jesus.

The Pharisees were doing their job when they investigated this man in unusual garb who preached an unusual message. They were expecting a Prophet like Moses (Deut. 18:15, Acts 3:20-23), Elijah the prophet (Malachi 4:5), and the Chosen One (Isaiah 42:1) as God promised, before the coming of the Lord.

“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ ” (John 1:19). He said: “I am ‘The voice of one crying in the wilderness: “Make straight the way of the Lord,” ’ as the prophet Isaiah said” (John 1:23). (Luke 3:4-6 gives the fuller quote in his parallel passage.)

“John bore witness of Him and cried out, saying, ‘This was He of whom I said, “He who comes after me is preferred before me, for He was before me” ‘ ” (John 1:15). John the baptizer testified of the Son, that He had existed before the baptizer did, although the baptizer was born first (see the sequence of John-then-Jesus birth order in Luke 1-2). The infant John had leaped in recognition of the baby Jesus that was in Mary’s womb when she visited him while he was in his pregnant mother Elizabeth in Luke 1. 

After 400 years of prophetic silence, God raised up a prophet called John and gave him unusual clarity about the coming one. The baptizer knew He existed before himself, so he elevated Him. The God of ages past had entered history and visited His people through the Son.

“And the Word became flesh and dwelt among us” (John 1:14). John opened this first chapter with the Word, the one who is God and also Creator. He was with God in the beginning, showing that He, being divine, was separate from God in His own right. This idea opens the door to the trinity, which John will unfold over time in his gospel.

With this verse, John gives us a surprising twist–that the Word that was God and was with God, the Creator of all things back in the beginning of space, time, and matter–this Word visited us in a human body and lived among us for a time.

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1 WEB). With the use of “Word,” John seems to be addressing Greek and Jewish readers. For the Greek reader, the Word is a higher power; for the Jew it is the Word of the Lord, the God the the Hebrew Scriptures. John writes that the Word was at the beginning, which is the same opening as Genesis 1:1, “In the beginning, God.”

John is opening up the identity of the Word gradually throughout this chapter, starting with the Word was with God and the Word was God. So the Word being with God is separate from God in some way, and He is still God Himself in some way.