Jesus and Nicodemus

GOLDEN TEXT: “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” —John 3:16

JOHN 3:1-16

AS A class, the Pharisees opposed Jesus, and played an important part in instigating his death. But there were individuals among them who respected him, believing that he was a man sent of God. Nicodemus was one of these. The story of how he went to Jesus by night with the evident intent of learning more about him and about his teachings is of great interest, and the lesson which Jesus gave him of great importance in our understanding of the Gospel.

This ruler’s confession of faith that divine favor rested upon Jesus was not enough, for the Master said to him, “Except a man be born again, he cannot see the kingdom of God.” (vs. 3) The kingdom of God is referred to in the Bible from different standpoints. Here the emphasis is on the thought of the kingdom as a ruling power in the world, a government, and to “see” the kingdom, means to be a part of that divine rulership—a joint-heirship with Christ.

However, the subjects of the kingdom, those who will be blessed under its rulership of love, will “see” its blessings. This will be true of “many people” and “all nations” when they say, “Let us go up to the mountain [kingdom] of the Lord, … and he will teach us of his ways, and we will walk in his paths.” It will be then that they will “beat their swords into plowshares, and their spears into pruninghooks.” It will be then that the nations will learn war no more.—Isa. 2:1-3; Micah 4:1-4

Of the “increase” of Christ’s “government and peace there shall be no end,” the Prophet Isaiah assures us. (Isa. 9:6) Yet, the millions who are blessed under the righteous rulership of this government will not be “born again.” This requirement pertains only to those who are made “partakers of the heavenly calling, “those who are to be made like Jesus, and “see him as he is.”—Heb. 3:1; I John 3:1-3

Many erroneously apply the expression “born again” to an alleged state of grace and holiness which comes to one suddenly when he receives the Holy Spirit. But this is not what Jesus meant. His explanation of some of the characteristics of those who are “born again” precludes the possibility of placing such an interpretation upon these words.

“The wind bloweth where it listeth,” Jesus said, “and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (vs. 8) This is clearly an illustration of that which is invisible, yet powerful—like the wind. No human being could possibly fit this illustration.

This is why the Apostle Paul wrote that “flesh and blood cannot inherit the kingdom of God.” (I Cor. 15:50) He meant that those who “see,” or inherit, the kingdom of God must be so changed that they will be able to go and come as the wind, able to exercise great power, yet be invisible to human eyes.

We have an illustration of this in Jesus, after his resurrection. He did go and come as the wind. He was present in the earth for forty days after his resurrection, and probably spent most of that time very close to his disciples, yet they saw him only on a few brief occasions. He appeared in their midst suddenly and mysteriously, and vanished in the same manner. He was able to enter the “upper room” while the doors were shut and locked.

This was because Jesus, in his resurrection, experienced Spirit birth. He was put to death in the flesh, but made alive in the Spirit, as we learned in last week’s lesson. With Jesus, the beginning of this new Spirit life occurred at Jordan, when the Holy Spirit came upon him, as testified by John the Baptist. He was then Spirit-begotten, but he was not born a spirit being until he was raised from the dead.

Much of the misunderstanding of this subject results from a failure to realize that begetting must always precede birth, and that it is merely the begetting of the Spirit which takes place in this life, not the birth. The birth of the Spirit occurs only in the resurrection.

The Greek word, genoa, is sometimes translated begotten, or begat, and sometimes born, or birth, the context in which it is used denoting which meaning is indicated. It is this word that is translated “begat” so many times in the first chapter of Matthew. In every reference to the beginning of the new life of the spirit, it should be translated begotten, rather than born.

Jesus said that the Son of man must be “lifted up.” In a very large measure this “lifting up” will occur during the thousand years of Christ’s kingdom, when all who in this age attain Spirit birth will be with him. It will be then that the knowledge of divine love expressed through him will be “testified,” or made known to all.

QUESTIONS

Will all who enjoy the blessings of the kingdom of God need to be “born again”? Explain in detail.

When and in what manner did Jesus demonstrate that he had been “born again”?

How is the beginning of Spirit life while we are still in the flesh, properly described?

When will Jesus be “lifted up” so that all may have a full opportunity to believe on him and receive everlasting life?

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