Our lesson this week looks at the most serious problem facing men, that is, that something is basically wrong with them and how they have recoiled from admitting that they face this insurmountable problem.   

Men do not want to admit that they have a deep need for transformation and they still hold on to the idea that somewhere inside them there is something good about them and that God should accept this; understanding that they are capable of doing more good than bad and therefore he should take them into glory with him. It is very difficult for men to accept that as far as God is concerned, though men might be physically alive, they are truly dead. 

This lesson will teach nothing less than the clear and radical difference between the man who is dead and the man who is considered by God to be alive. Moreover, only God can make one alive, effecting this clear and radical change in a person. 

We will learn that repentance is absolutely necessary, for when God brings a man to this state of repentance, he is aware that he desperately needs a savior, as his best efforts have fallen far short.  This is why a person that is brought to this state by God is baptized, for baptism is an acknowledgment that a new life has begun.  

Note that the repentance we are talking about is not the same as the ‘sorrow of the world’, (2 Corinthians 7:9-11).

 It is interesting to note that Jesus' first miracle illustrates the miracle of conversion, when in John 2 he changes water into wine.  Now in his first teaching he deals with this same matter of conversion, of total change, from one thing to quite another. 

1 Corinthians 2:10-16, Ephesians 5:25-27 and Titus 3:5-7 develop many of the themes in our lesson today and it will be helpful if one looks at these inspired comments by the Apostles, to more clearly understand what Jesus is teaching. 

As we study this passage of Scripture, Nicodemus, a Pharisee, has a personal encounter with Christ; we will see within this discourse the doctrine of regeneration uncovered and how it relates to one who is struggling with uncertainty. 

We need to be precise about what is happening in this lesson, for people have different kinds of attitudes when they are searching for God and for truth.  There are some who have vague understandings about God and feel that they are being drawn to Him and are willing for God to teach them; while others have partly good but misguided understandings about God and have to be significantly turned around. 

In this case we have one of the few mighty and noble that was called by God and we can track the great mental difficulty that he had, in understanding the simple but profound truth that Jesus tried to explain to him.  This illustrates the teaching that one has to become like a little child, when one approaches the truth of God, for only then will the simplicity of God's truth make sense. 

This is no easy matter, for we now deal with one of the most unpalatable doctrines of Scripture. It tells us that it is not simply a matter of what we do or what we do not do. It teaches that what we are is “wrong”. The way we are shows that we are simply lost. 

Men therefore need the ‘washing of regeneration’.  We now begin to consider the doctrine of  salvation.  It is the initial work of grace in the life of an unregenerate man, one who is ‘dead in trespasses and sin’.  His state is such that he does not even know he is heading for eternal destruction and needs to be rescued.  He neither has the power nor inclination to change his situation. 

The Holy Spirit has to work to bring spiritual life to this dead soul, placing faith in one’s heart and turning a man to God. So the work of salvation is the Lord’s from beginning to end. 

“Only found in Mat_19:28 and Tit_3:5. This word literally means a “new birth.” The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Mat_19:28 the word is equivalent to the “restitution of all things” (Act_3:21). In Tit_3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1Jo_3:14); becoming a new creature in Christ Jesus (2Co_5:17); being born again (Joh_3:5); a renewal of the mind (Rom_12:2); a resurrection from the dead (Eph_2:6); a being quickened (Eph_2:1, Eph_2:5).

This change is ascribed to the Holy Spirit. It originates not with man but with God (Joh_1:12, Joh_1:13; 1Jo_2:29; 1Jo_5:1, 1Jo_5:4).

As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature “dead in trespasses and sins.”

The necessity of such a change is emphatically affirmed in Scripture (Joh_3:3; Rom_7:18; Rom_8:7-9; 1Co_2:14; Eph_2:1; Eph_4:21-24).” 

As we go into the lesson let us do so with a renewed mind and if any have uncertainties concerning their spiritual position, learn form this encounter, and submit yourself of God. 

THE TEXT

Verse 1.   Nicodemus was a Pharisee, a very strict order among religious Jews and who took great pride in their knowledge of Scripture and its observance.  Nicodemus was also a member of the Sanhedrin; this group was heavily involved in the religious and social leadership of the nation. 

The Pharisees were a very select group of extremely religious and dedicated men, that had taken a solemn vow to devote their entire life to studying, upholding and obeying the Law of God.  It is accepted that there was never more than six thousand of them at any one time. 

A companion group, the Scribes, spent their lives studying the law and applying it to every conceivable situation in life, so that the Pharisees and others could properly obey God and his Commandments.  Their work was summarized in the Mishnah, a commentary that examined how every one of the Laws given by God through Moses should be applied in different situations.  Out of this came another book, the Talmud, which is made up of commentary on the Mishnah. 

The scribes and the Pharisees went to great lengths to show how the Law of God was to be applied to the lives of men.  For example, the Mishnah has twenty four chapters dealing with obeying the rule of not working on Sabbath.  The Pharisees regarded themselves as superior to other men and since they were so totally dedicated to obeying the laws of God, they regarded themselves as having a special status before God. 

Nicodemus was not only a Pharisee, but as stated was a ‘ruler of the Jews’.  He was a member of the Sanhedrin, which was a council composed of seventy men who were in charge of the religious affairs of the nation and who had complete religious authority over Jews, no matter where in the world they were.  This man was therefore no lightweight.  He was in the top echelon in the Jewish leadership. 

As such Nicodemus had a highly influential and visible role.  He would be informed on the rapidly expanding popularity of Jesus’ ministry, especially as it began to impact the religious and social communities.  As religious men in the top leadership, whose role was to make sure that Israel followed the laws of God, all Pharisees would be extremely interested in any kind of religious teaching. They would therefore analyze the teachings of Jesus and examine it carefully and meticulously, to see whether or not it conformed to their careful exegesis of Scripture. 

Let us remember that Israel in the time of Jesus was a hotbed of nationalism and all kinds of strange Jewish philosophies, straightforward Gentile teachings and peculiar mixtures of Judaism and paganism flourished.  Still, the Pharisees knew the Scriptures better than anyone else in Israel.  This however was no guarantee of their religious honesty, a truly pious lifestyle, or any special regard for those who disagreed with them.  

The Pharisees and the Sanhedrin, also know as the great council in particular, were the major proponents in the crucifixion of Christ.  It was to this inner circle that Nicodemus belonged. 

Nicodemus however, is noted as being the only member of the council to openly defend Jesus against the unjust suspicions of the Jews (Jn 7:50) and in John 19:39 he came to aid in the embalming of the body of Jesus.  In this he showed himself friendly to the cause of Christ. 

His voice was heard among the Sanhedrin and would act as a serious indictment against them.

Verse 2  Nicodemus surely knew from the evidence, that here was undeniably, someone with a pure message from God and that drove him to seek Christ. 

There was no uncertainty about what Nicodemus believed.  Jesus however did not quite match up with what he expected to hear from a teacher from God. There was something new and very different here and this  he had to probe.  

This was the peculiar kind of uncertainty be faced which he was intent on overcoming, so  he would confront the source of his uncertainty, Jesus. 

Jesus had just recently chased the ‘money changers’ and merchandisers out of the Temple and when confronted by the Jewish establishment, he had created even greater consternation when he told them he would ‘destroy this temple and in three days he would raise it up’. 

Jesus had at the same time declared himself to be “the Truth, the Way and the Life…” and that ‘no man can come to the Father except by him’, who is also called The Door. 

We see here a classic example of a religious person encountering the truth of Christ. In this case we see truth as bringing about uncertainty in this man’s system of belief and the great difficulty he faced when the realization came that he did not have the correct system of belief. 

Some of course will teach that doctrines and beliefs do not matter.  They trick men into believing that a vague, imprecise, sentimental set of ideas about Christ is sufficient and acceptable to God. 

Ultimately, one has to embrace the truth, for only the truth will set them free.  If truth is rejected one will become further hardened, spiritual darkness will become blacker and will result in one who would rather love a lie, because the truth is not in him. 

As to why Nicodemus came to Jesus during the night; some say that he was afraid of rejection or reprisal that he may have faced from his inner circle.  Or that himself being a teacher of the Jews, was too proud to be seen enquiring of Jesus. 

Note however that Jesus was well known for rebuking the hypocrisy of the Pharisees, even when they did not verbalize it, for he knew their thoughts.  Jesus did not however rebuke Nicodemus, though his thoughts were also open to him. 

Thus it seems more likely that Nicodemus came by night, firstly because his duties as a member of the Sanhedrin kept him occupied during the day; and secondly, that Jesus was daily thronged by people listening to his teaching and looking for a miracle.  Thirdly, his inquiry was of such a nature that he needed a personal audience, that his uncertainties could be properly dealt with. 

In fact this was probably the best setting for such an encounter, there were no others from his inner circle present to deter or hinder him from freely asking those most pertinent questions, nor for Jesus to lead him to the truth. 

Nicodemus called Jesus Rabbi, which is a title of respect reserved for the most distinguished of Jewish teachers.  Though Jesus forbad his disciple to use this title (Matt 23:8), Nicodemus could rightly use it of Jesus.  The statement really showed that he believed Jesus to be a teacher sent from God. 

We can hardly appreciate the amazing nature of the statement that Nicodemus made.  The Pharisees were zealous and rabid opponents of all that they considered to be innovations in religious teaching. 

“We Know…” , that is, Nicodemus and at least others of the Sanhedrin or the Pharisees, held the same opinion.  That Nicodemus was there to represent this contingent, we can not be sure, but it appears that he was the only one who had enough courage to act on his thoughts.  It seems very likely however, that the Pharisees knew in their hearts that Jesus was a man from God but this did not stop them from opposing him.  Their motives were from the flesh and not from God. 

Nicodemus also acknowledges Jesus’ divine appointment – that he is come from God, and is therefore qualified and authorized to teach the way of life. 

The evidence of miracles in the ministry of Jesus, such as he performed in the temple in Jerusalem (Jn 2:23) are the miracle evidence of the promised Messiah; and any serious Jewish scholar, as Nicodemus must have been, should know this. 

Nicodemus affirmed that none could do such miracles unless God was with him – for these authenticating miracles were certain proof that a prophet or a religious teacher was from God.  Surely God would not attest a false teacher or prophet. The false teachers would have had to get their credentials from another source. 

Nicodemus knew that he could not do miracles.  Neither could the other members of the Sanhedrin.  He therefore had to treat Jesus with utmost respect. 

Note however this very important idea in the mind of the Pharisees.  They appeared to believe that all one needed was good teaching and a committed will to please God.  One would learn law and what it said, of course under the guidance of a good teacher, and then work hard to obey the teacher.  That was what God really wanted.  To follow those two things would make one please God.  Today, in practice, we lean toward the same thing, the same set of ideas.

Verse 3.   It is clear that even with such little discourse, Jesus knew the true cause of his problem.  Jesus did not waste any time with pleasantries, but cut right to the heart of the problem. 

Jesus then used the strongest expression of affirmation “Verily, verily …” In doing so, he set the tone for what he was about to say, as being of the utmost importance, it was equivalent to the most solemn oath.  Having set the tone Jesus introduced one of the most fundamental and indispensable doctrines of the faith. 

“Except a man be born again…”  this doctrine is what we call regeneration. Without it we possess no true spiritual life or can have really spiritual understanding.  Without regeneration, no matter how religious one may be, there will be no life in God. 

Let us first take note of the universality of the statement “except a  man…”  The word man does not refer to gender, but is representative of mankind, every human being; rich or poor, young or old, slave or free, Jew or Gentile there is no exception. 

The term or word translated ‘again’, the Greek word “anothen” has three meetings.

It means “ again, to do it a second time”.

It also means to begin radically, completely, a new beginning, and

it also literally means ‘from above’.  

John is using the word to mean that God must do this, it must be from above.  Note however that Christians understand and use this word to include all three of these meanings.  There is a new, radical beginning, it is something that God not man does, and so it comes from above, and it results in a new creation. 

Jesus used an analogy that everyone should comprehend; he related or contrasted our spiritual birth to our natural birth. He demonstrated the most fundamental realty that he wanted Nicodemus to understand. 

This would hit Nicodemus at the very core, for the Pharisees and all Jews thought that their ethnic identity assured them of a place in the Kingdom of God.  They were expecting the Messiah to come and make Jews the preeminent nation and people.  They could not conceive that in this new life, Jesus would be the preeminent one and the significant focus would be on him; though of course his presence would lead to the fulfillment of the great and precious promises to ethnic Israel. 

It is absolutely necessary for a person to be born in order to experience light, having been all this time cradled in the darkness of the womb – they must be born else they can not experience the joys of this world. 

Jesus thus points to the absolute necessity of being born from above, that is, to be transformed, to be made new creatures in Christ, passing from death to life, to be taken from one domain into another, to be now under a new rule. 

By our natural birth we are born in a state of sin, shaped in inequity, dead in our trespasses and sin, at enmity and alienated from God.  In such a state we can have no part in the kingdom of God (Gen 8:71, Ps 14:7-8; 51:5, Rom 1:29-32, 3:10-20, 8:7). 

By our spiritual birth however, we are born in relation to God, thus we have been made heirs and joint heirs with Christ, we are justified then sanctified and will also be glorified.  We are no longer subject to the inheritance of our fallen father, but we now inherit true righteousness and holiness from our heavenly father. 

One writer comments :- “This change, or the beginning of this new life, is called the “new birth,” or “regeneration.” It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved.”

Verse 4.   The term ‘born again’ therefore was not unknown to Nicodemus, it was used to describe the conversion experience of Gentile proselytes as they were brought from the darkness of paganism to the light of Judaism. 

More importantly it was predicted that this doctrine would be taught in the time of the Messiah. (Deu 10:16; Jer 4:4, 31:33; Ez 11:19, 36:25; Ps 51:12)  Jesus was also arming Nicodemus with more evidence of his Messiahship.  Being a teacher of the Jews, Nicodemus was very familiar with these passages of scripture. 

At first sight it would seem strange that Nicodemus would ask ‘how could a man be born when he is old…’  His question reveals that he was taking the word in its first sense which means, “ a second time”. Jesus' use of symbols often led people to take him literally, just as the Jews did in John 2:19 when he told them to destroy this temple and three days he would raise it up again.  This reveals the common inability to grasp simple spiritual truth. 

In another passage of Scripture Jesus rebuked the Pharisees for following in the same path as their fathers who had killed the true prophets. If they had truly followed Abraham, Moses and the other prophets, they would have no problem in recognizing him as the true Messiah. 

Nicodemus’ mind was so oblivious to this truth that he was unable to see this statement in its true spiritual context.  Jesus' statement therefore seemed absurd. Nicodemus would however be echoing the common feeling that one could not teach an old dog new tricks. Thus he posed the question – can a man be physically born a second time? 

Let us simply remember that Jesus was dealing with a most unpalatable doctrine of Scripture.  We today also have great difficulty with this.  We do not like to think that we are all wrong, with nothing to commend us to God.  

Nicodemus's question reflects this unwillingness to deal with the truth of the human condition, and therefore Nicodemus’ retreated from what should be an obvious spiritual interpretation.  Just remember that Nicodemus is not an ignorant, biblically untrained, unsophisticated, fly by night thinker.  He knew that a teacher would sometimes use symbols to teach important lessons.

Verse 5.   Jesus had to be most emphatic, restating clearly that a man does not need reformation, turning over a new leaf, but instead needed a radical transformation or conversion by God.  

Evidently Jesus’ declaration that you must be born again went right over Nicodemus’ head.  Thus Jesus again using the same language of affirmation, explains this essential doctrine. 

“Born of the water…”  this is the most fitting epithet in two clear senses in keeping with the context of birth.  Firstly we see that being born again or born from above is an inescapable necessity in order to enter the Kingdom of God; just as certain as natural birth is required to enter this world.  In this sense ‘born of the water’ is an epithet to natural birth.  The sac of water in which a baby resides, must first be broken for a proper delivery – thus one is born of the water. 

Secondly, ‘born of the water’ fittingly describes baptism, the first of two church ordinances that signify or symbolize one’s death to sin and resurrection to new life in Christ. 

It seems clear from the example of the apostles that baptism accompanied or followed soon after a true profession of faith (Act 2:38, 41; 8:12-13,36; 9:18; 10:47-48, 16:15,33; 18:8; 22:16; Gal 3:27) 

The profession of faith would come at the time one was born again – it is only by the spiritual birth that one can truly say that Jesus is Lord.  The connection between the new birth and baptism is very tight, thus the Scripture says “He that believeth and is baptized shall be saved.” 

Water of course can represent several things. Ezekiel 36:25-28 speaks of the water of cleansing, of which he prophesied, so Nicodemus would be aware of this.  So in line with this, the Apostles tell us we are washed by the water of the word as in Ephesians 5:26.  Also, Water may represent the Holy Spirit, as the living water in John 7:38-39.

Verse 6.   In response to Nicodemus, Jesus continued to demonstrate the necessity of a complete and fundamental change.   

Jesus again insists that there is a clear and radical difference between the flesh that we all inherit, and the new birth which comes by the Spirit.  The only thing that comes from the flesh is more flesh, a living body. One would simply be born again with the same sinful nature, that was inherited from ones fallen parents. 

“That which is born of the flesh is flesh…” the term ‘flesh’ as used here,  can also be interpreted to represent our natural propensity to sin.  Thus the Scripture says,

“the works of the flesh are manifest, which are these : adultery, fornication, uncleaness, laciviousness…”  Gal 5:19-20; Eph 2:3; 1 Pet 3:21, 2:18; 1 Jn 2:16; Rom 8:5. 

“That which is born of the Spirit is spirit…” that is to say he who is by the agency of the Holy Spirit is brought into a new relationship with God, now has God as their Father and inherit from him righteousness and true holiness.  The new birth makes our Spirit alive, and the presence of this new life given by God enables a man to please God.

Verse 7-8.   Jesus says as it were, don’t look at me as if I’m not talking about you also – you must be born again.  It is obvious that Nicodemus was confused and taken aback as to how this could apply to him. 

Jesus however, sees that he was having difficulty in accepting this truth.  Remember Nicodemus had acknowledged that he was a teacher sent from God, and that he could speak with authority.  This put Nicodemus in a dilemma; if he truly believed what he had already affirmed, he must also accept this doctrine. 

Jesus then deals with this puzzlement by Nicodemus, first by showing him that a person’s inability to understand something, does not make that thing untrue or unworthy of acceptance. 

Actually, the whole idea of a new birth which results in a totally new lifestyle, with a person never being the same again is still difficult for many to understand.  People who claim to be believers keep saying that they cannot overcome the flesh, that their own habits must rule over them and they keep following the ways of the world in a most natural fashion.   

Nicodemus’ objection was further flawed in that his reasoning ignored the many other things that he accepted as true, yet did not fully understand.  Thus our own life demonstrates this very point. 

Those things that one doesn’t fully understand are judged to be true by the resulting affect that they display.  A prime example is that of the operation of the wind, which we know exists, because we see the affect it has on our environment.  Yet we cannot see the wind, we cannot touch, smell or taste it.  We cannot tell where it comes from or were it is going to.   It escapes all our primary senses, yet we still believe that it is there and active. The reality of the existence of the wind is deduced by reason of the affects that are seen. 

Such is the voice of the Spirit – everyone that is born of God hears His voice and the evidence is a changed life.  One writer compares some of the various ways in which the Holy Spirit operates as:

“1.       that the proper evidence of conversion is the effect on the life.

2.   that we are not too curiously to search for the cause or manner of the change.

3.   that God has power over the most hardened sinner to change him, as he has power over the loftiest oak, to bring it down by a sweeping blast.

4.         that there may be great variety in the modes of the operation of the Spirit. As the “wind” sometimes sweeps with a tempest, and prostrates all before it, and sometimes breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trembles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus.” 

Verse 9.   Nicodemus, to this point was still unwilling to receive this doctrine without being able to comprehend it for himself.  “How can these things be?”  We see form this encounter, that many educated men are unable to receive the grace of God – for they refuse to unless they first understand.  “Can thou by searching find out God?” 

The first principle of knowing or understanding spiritual truth, is to be born again; and until this occurs, one remains in a carnal state of mind of which the scripture says:“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned.”  2 Cor 2:14.  

It is impossible without the Holy Spirit to really understand spiritual things.  When it comes to spiritual matters, one does not believe because one knows, rather one knows spiritual truth because he believes.

One writer comments : “If the wind cools and refreshes me in summer if it prostrates the oak or lashes the sea into foam - if it destroys my house or my grain, it matters little how it does this; and so of the Spirit. If it renews my heart, humbles my pride, subdues my sin, and comforts my soul, it is a matter of little importance how it does all this. Sufficient for me is it to know that it is done, and to taste the blessings which flow from the renewing. and sanctifying grace of God.”

Verse 10.   “A master of Israel…” the word translated ‘master’ is the same word in verse two which is translated ‘teacher’, thus this teacher had a very high rank within the social context. 

Jesus’ answer was a damning report, a serious failing grade.  How can you be a teacher of Jews and do not understand this basic doctrine clearly taught in the scriptures (Old Testament) Ps 51:10, 16-17; Ez 11:19, 36:26. 

Jesus had supplied much proof as to his spiritual authority, he had dealt with every objection and now challenged Nicodemus to think honestly about his own position.  Jesus was painstakingly leading him to the place were he could overcome his uncertainty.  It is evidently not a pleasant trip as it forced Nicodemus to answer some very penetrating questions about himself and what he traditionally believed.

Verse 11.   Jesus now contrasted the teaching that he and his disciples were engaged in, to that of the Pharisees.  “We speak…”  namely Jesus and his disciples, taught  in a strikingly different manner than the Pharisees.  Simply put they taught with understanding. 

Jesus is emphatic that neither He nor his disciples taught doctrines that they did not comprehend.  It would be unfair to say that the teachings of the Pharisees were totally untrue; much of what they taught was sound. It was their lack of understanding that robbed them of the truth.  They simply lacked spiritual understanding because they were not ‘born again’.  There had been no regenerating work of the Holy Spirit in their lives.  Thus they failed to make proper application of the scripture to their lives and instead managed to seriously corrupt the word of God, adding all manner of man made requirements that really served their own lust for power. 

Lets us note that belief requires both ascent and trust; it is not enough to simply agree that something is true.  In Nicodemus’ case it was not enough to say that, ‘we know that you are a teacher from God…’  His system of belief, his religion was incomplete, void and vain, because there was no trust in Christ.  Trust was missing, so uncertainty took its place. 

The result ‘Ye receive not…’, though our teaching is accompanied by all the evidence you require and attest to, that such miracles validate that the doctrine is from God, yet you still reject it. 

Jesus demonstrated that even if the greatest of miracles were performed, such as bringing one from the dead, which only God can do, they still would not believe.  The Jews rightly believed that the power of resurrection belonged only to God, thus it is the strongest evidence they could ask for.  Yet when Jesus called Lazarus back into the land of the living, the Pharisees plotted to kill them both. 

The depth of human depravity cannot be clearer; this is how the unregenerate mind operates; it cannot and will not seek God.  God therefore must do a work in man; the process of regeneration then encompasses the time leading up to and including one’s quickening from the dead, where faith is placed in the heart and one is then born again from above. 

When a child is conceived and born into this world, those who dare to suggest that, that child had any choice in the matter, would be considered ludicrous.  Why then do so many Christians today consider their spiritual birth to be some sort of decision between God and themselves.  When one is born again, it is not by the will of man, but by the will of God. Jn 1:13.

Verse 12.   “If I had told you earthly things…” this statement is referring to the operation of the Holy Spirit in the earth; these are the things of which Jesus’ analogy to the operation of the wind is compared.  These represent the simplest or most fundamental doctrines of religion.

“How shall you believe… heavenly things?...”  Now if one cannot grasp the working of the Spirit in this capacity on earth, how do we expect to understand the deeper and more profound things, which are hid from our eyes and for which there is no earthly language or analogies to which to compare.  It is not possible. 

In fact what we learn here by the example of Jesus, is to avoid entering into discussions on the deeper doctrines of the faith with those who are not born again; it will be a waste of time. Rather spend our time and energy in discussing the fundamental elements of the Gospel – man’s lost condition and need for a saviour.

Verse 13.    This verse reveals the qualification to speak on heavenly things.  The mysteries of God can come only from one who has intimate knowledge of heaven, from one who has been there. 

There is none who have ascended and returned to disclose such findings.  Though Enoch and Elijah ascended they did return baring heavenly secrets.  Thus the only one on earth who can disclose such mysteries is the Son of Man, who came down from heaven.  “…except he who came down from heaven…”  Jesus took on the nature of man (1 Jn 1:4, Phil 2:6-7) and was sent by the Father (Jn 3:17, 3:34; Gal 4:4; 1 Jn 4:9-10). 

The Son of Man is a favorite title of Jesus – it describes his love and affinity to man.  The following phrase “which is in heaven…” pertaining to the Son of Man, is a very remarkable expression, in that Jesus was clearly on earth conversing with Nicodemus, though this statement says that he was currently in heaven.  This in fact is only possible if it refers to the dual nature of Christ, compare Jn 6:62, 17:5; 2 Cor 8:9.  One writer comments:

“Since Jesus was “in” heaven - as his proper abode was there - he was fitted to speak of heavenly things, and to declare the will of God to man And we may learn:

1.   that the truth about the deep things of God is not to be learned from “men.” No one has ascended to heaven and returned to tell us what is there; and no infidel, no mere man, no prophet, is qualified of himself to speak of them.

2.   that all the light which we are to expect on those subjects is to be sought in the Scriptures. It is only Jesus and his inspired apostles and evangelists that can speak of those things.

3.   It is not wonderful that some things in the Scriptures are mysterious. They are about things which we have not seen, and we must receive them on the “testimony” of one who has seen them.

4.   The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father, Joh_1:1.”

Verse 14.   If Nicodemus was not yet satisfied, Jesus would go on to add to the wealth of evidence already given him, of his Messiahship and purpose here on earth.  The following prediction Jesus would explain by comparison to the historical event that took place in the wilderness and illustrated his work as saviour. 

“As Moses lifted up…” the rebellious children of Israel were afflicted by the deadly bites of firey serpents, for which there was no cure – except to look by faith upon a brass serpent that Moses raised on a pole and believe that they would be healed. 

In similar fashion, every human being has been infected by the deadly bite of sin, for which there is no cure, except to look upon Jesus as He is lifted up on the cross; and to look on Him in faith and believe that he is the Lamb of God, who is the only cure for this sin sick world.  Believing in him and that his self-sacrifice has removed and atoned for our sin. 

Those who did not look on the brass serpent and believe, died in their rebellious, sinful state.  Thus it is without exception that every sinner must look to Christ and believe to be saved. 

That Jesus died in this fashion to atone for our sin is emphatically stated “Even so must the Son of Man be lifted up…” 

Jesus did not make an extended analogy and we can take it no further than to say the serpent was lifted up, so was Jesus.  It was the object of belief, as is Jesus.  Belief in the serpent brought about the cure for its bites.  So to belief in Christ is the cure for sin.

Verse 15.   This verse precedes what is probably the most quoted verse in the bible, but itself is routinely overlooked.  It is however an extremely important verse, as it sets the scope and the context of the following verse. 

By ignoring this verse, there are many people who teach a doctrine of universal salvation; but even a quick glance at it blows away any credibility in such a doctrine. 

It is clear that belief is key and all those who do not believe will perish; that is to be eternally separated from the presence of God and to endure the pains of hell without rest.  This is the result of ones choice to reject God’s gracious gift of salvation.

Verse 16.   Jesus now showed Nicodemus the glorious culmination to the plan of salvation, for all those who are regenerate, born again.   The immeasurable love of God is seen here , ‘for God so loved…’, that little word ‘so’ infinity emphasizes God’s love toward us.  “while we were yet sinners Christ died for us…” 

This does not mean that God in anyway approved of the sinful conduct of man, rather it displays God’s grace and earnest desire to see the happiness of man; that none should perish, but all should come to repentance. 

Without a doubt the scripture declares God’s hatred for wickedness.  Yet as any parent, God continues to love his wayward children, even when they are foolish, misbehaved and cause his heart to grieve. 

“Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle ‘so’, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, 1Jo_3:1 : Behold, What Manner of love, the Father hath bestowed upon us.” 

The world was in a sad state of ruin, under condemnation, facing destruction and unable to change it course or save itself.  But in the process of time, according to God’s eternal plan, He provided the remedy for sin, by giving His son to die for the world. 

By His eternal wisdom God provided the only means to redeem man, Jesus Christ, whose blood was required as the only perfect sacrifice acceptable to God and absolutely sufficient to accomplish the plan of salvation. 

We see the immeasurable wickedness of sin when we consider that the infinite love of God had to be manifest in the flesh and die to atone for our sin. We also see that no man can save himself or indeed is saved unless he believes.  He then enjoys exemption from eternal perdition; that he may not perish and secondly that he may gain eternal life. 

‘The World…’ this denotes the sacrifice of Christ as being sufficient to atone for all the sins of the human race, past, present and future.  This statement cannot be made to mean that everyone without exception will be saved.  It is clear from the immediate context and numerous other scriptures, that only those in the world who believe will experience the blessing that salvation brings.  It is also clear that not all will believe; in fact scripture is abundantly clear that many more are actually heading for destruction than for heaven. 

Thus God gave freely, His son, as a gift that flows from the depth of His love, and it pleased God to do so (Gal 1:4, Rom 6:32, Lk 22:19); that those whom God has chosen would be saved. 

Jesus is the only begotten of the Father, not created; this is a distinction that makes an infinite difference.  The nature of Christ directly affects his ability to make sufficient atonement.  That he is the only begotten, point to his uniqueness, there is none like him. 

Man’s sin was against an infinite God; thus the just requirement to atone for such sin is therefore also infinite.  As no created being including the holy angel possess the attribute of infinity, none could make atonement except, God’s only begotten – the eternal Son who possess all the attributes of God. Phil 2:6-8 

This infinite sacrifice is what keeps us from eternal punishment.  If one rejects the sacrifice, then they alone will bare their punishment for eternity. 

“Who ever believes in Him should not perish but have everlasting life…”  Regeneration is the gracious work of the Holy Spirit that culminates in belief.  One must believe in Christ’s sufficient substitutionary sacrifice, bodily death and resurrection and that he is indeed God incarnate – Emmanuel. 

Now if one is born again he will be a believer in these things and will not perish at the judgment, but has been translated into the Kingdom of Light and can now enjoy the blessing of eternal life.

CONCLUSION

There are several very important things that we can learn from this study and would be wise to give serious consideration to, as it will us lead us to overcome uncertainty in our own lives, and make us stronger in the faith. 

Let us be reminded of this so a vital truth.  That firstly one must be ‘Born Again’ in order to enter the Kingdom of God.  All spiritual truth will remain clouded at best, until one is born again. 

Secondly, it is our duty to primarily share the gospel with others and avoid unnecessary doctrinal debates that the unregenerate person cannot understand – for they are unable to, not having the Holy Spirit. 

Thirdly, religious activity does not gain one, passage into the Kingdom of Heaven.  Nicodemus certainly did not lack religious fervor, neither was he entirely ignorant as to what the scriptures say – after all he was a teacher of the Jews. 

Fourthly, It is apparent that at some point in Nicodemus’ life, he became uncertain of some of his beliefs, the years of tradition and man made doctrines; it seems likely that the Holy Spirit was actually performing a work of regeneration.  Without this work of grace there would be no inclination to seek Jesus 

Fifthly, regeneration is a gradual process, of which one may not even be aware until the later stages or until one is actually born again.  However, being born again is an instantaneous and complete event.  As one writer says : ‘One cannot be partially born again, just as it is impossible for a woman to be only partially pregnant.’

The doctrine of regeneration is nicely summed up in the verse of song that says “We know not how the Spirit moves , convincing men of sin…  producing faith within”