Remarks on John 3:1-21

By Bob Myhan

Nicodemus was a ruler and a teacher. To his credit, he later defended the right of Jesus to a fair trial (John 7:45-52) and aided in the burial of the temporarily lifeless body of Jesus after Joseph of Arimathea took it down from the cross (John 19:38-42). However, when he “came to Jesus by night,” he was more than a little obtuse. Nicodemus did have the honesty and integrity to admit that Jesus was, indeed, “a teacher come from God.” His reasoning was that no one could do the signs Jesus had done unless God was with him. However, he did not seem to realize that more was required of an individual to enter the coming kingdom of God than being a physical descendant of Abraham, Isaac and Jacob. Therefore, Jesus told him what he needed to hear most of all.

“Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.” (John 3:3)

By the word “see”, Jesus was not speaking of one’s physical eyesight. Notice:

Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed, the kingdom of God is within you." (Luke 17:20-21)

The point He was making in both Luke 17:21 and John 3:3 is that the kingdom that He came to establish was not geographical but spiritual in nature. For that reason, it could only be seen with spiritual eyes and a spiritual birth was necessary for citizenship therein.

Nicodemus, apparently, could only think of a natural birth from the womb of one’s mother. He surely does not think that Jesus is speaking of such but he is at a loss to understand the figure. Jesus, then, is more specific as to the nature of this new birth. It is “of water and the Spirit.” (v. 5)

Nicodemus was a citizen in national Israel by a physical birth. Nevertheless, this did not make him a citizen in the coming New Testament kingdom. He had to “be born again … of water and the Spirit.” It should be noted that every time water is mentioned in the book of Acts, it is in connection with baptism.

His next question ("How can these things be?") indicated that he had no clear concept of spirituality. Jesus then mentions an incident from the Book of Numbers with which Nicodemus was surely familiar.

Now, if the faith of the bitten & poisoned sons of Israel manifested itself in their looking at the serpent which Moses lifted up, and if this manifestation of their faith did not in any way invalidate that faith or nullify its saving significance under the Old Testament, submission to the command to be baptized, if “by faith,” would not invalidate the alien sinner’s faith or nullify its saving significance under the New Testament.

Notice the parallels. The serpent was lifted up by Moses. Jesus was lifted up by the grace of God and the treachery of man. The bitten & poisoned sons of Israel looked, by faith, at the serpent, that was raised. The serpent was in their presence. They could see it with their physical eyes. But, though Jesus was physically lifted up on the cross, He is no longer on this earth for us to look at physically “in faith.” The question then is not “whether” we have to “look at Him in faith.” The question is “how” we “look at Him in faith.”

In the context of John chapter 3, Jesus has already told Nicodemus that he “must be born again” to enter the kingdom. He has told him – and us – that this new birth is “of water and the Spirit.” Therefore, the alien sinner “looks in faith” at the uplifted Son of God by opening his spiritual eyes and allowing himself to “be born again,” by submitting to any and all commands issued to him. Whatever, then, is involved in the new birth is the “look in faith;” it is how “the heart looks to Jesus, God’s Son, for spiritual and eternal healing.” When a believer repents by faith he does not invalidate or nullify his faith, he manifests it. Likewise, when a believer confesses Jesus Christ, he manifests that faith again. The same is true when he is baptized in the name of Jesus Christ for the remission of sins. It is the final manifestation of the faith of an alien sinner. He is then “born again … of water and the Spirit” and enters the kingdom of God. As a kingdom citizen, his faith continues to manifest itself (ideally, anyway) by accepting and carrying out the responsibilities of a kingdom citizen. That is, he continues to “live by faith” (Rom. 1:17; Gal. 2:20).

Now, concerning verses 15, 16 & 18, what did Jesus mean by the phrase, “believes in Him”? Did He mean merely believing that He is the Son of the Living God or “confidently trusting Him”? Is it a faith that falls short of submission or is it a faith that culminates in submission? In the context of His discussion with Nicodemus, it is clear that He was speaking of a faith that does not hesitate to allow oneself to be “buried with Him through baptism” “for the remission of sins.” The phrase, “believes in Him” (v. 16) is equivalent to the phrase, “does the truth” (v. 21). Notice the following:

Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. (John 12:42-43)

Now, were these rulers saved, even though “they loved the praise of men more than the praise of God” and, therefore, “did not confess Him”? John says they “believed in Him.” Were they saved “the moment they believed” or did they have to “procure remission” by confessing Him?

Maybe this will help.

"Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven.” (Matt. 10:32-33)

In John 3:19, we find the worst plight – “condemnation;” we find the greatest blessing – “the light has come into the world;” we find the most disastrous decision – “men loved darkness rather than light” and we find the most unholy motive – “because their deeds were evil.”

In John 3:20-21, Jesus explains that those who practice evil do not want their evil deeds exposed and, therefore, they hate the light and shun it. But those who do the truth come to the light that their deeds may be seen. &

Acceptable Worship

By Gilbert Alexander

Acceptable worship given to God is in spirit and in truth. (Jn. 4:24). From humble and contrite hearts, the aim of worship is to please God. The true worshipper lays aside self-gratification and attunes his heart to that form of worship God has expressed His desire that His servants offer Him. Ancient Israel borrowed the kind of worship contemporary to their generations, and incurred the wrath of God in doing so (Ex. 32). Were the people enjoying the worship and having a good time? They were singing, dancing, eating, drinking and shouting with enthusiasm. They were relishing self-indulgence, but ignoring what God wanted.

We hear quite often about "contemporary worship" in contrast to "traditional worship." What does this mean, and what does it imply? What is a "praise team" or a "praise band?" Does God want people to "rock" to a sensual beat of drums and other instruments as worship? Is worship to be fun and entertainment to us, or is it to be homage and glory to God form humble and contrite hearts -- contrite because of our sins and inadequacies, and thankful for God's love and mercy?

Let us learn, as David did, that we must seek the Lord by the "due order" (1 Chron. 15:13), and worship Him in spirit and in truth (by authoritative words of Christ). The living Word is always up to date, and suited to the needs of the time (Heb. 4:12). The psalms, hymns, and spiritual songs that we sing are ageless, whether composed long ago or by our contemporaries, if they declare God's truth and accurately extol Him. "Our Father in heaven" is as ancient and modern a beginning of prayer as anyone can contrive. We have no reason to change the Lord's Supper in order to make it contemporary. It is both ancient and current. Prayers, intercessions, and giving thanks to God are as well suited to our times as they were in the beginning of Christianity.

The "ancient order" is still the authorized order from which we must not depart through what is called "contemporary worship" or any "overhaul" or "main streaming" of true religious activity.

"Let us not sleep, as others do, but let us watch and be sober" (1 Thess. 5:6). &

God Has Spoken

By Gilbert Alexander

"Come out from among them and be separate, says the Lord," but who are the "them"?

In 2 Cor. 6:14-7:1, they are unbelievers, those in darkness, the lawless, those who follow other gods, etc. Perversion of the Gospel is troubling to God's saints.

His church (Gal. 1:6-10) "Stand therefore," is the charge given for ultimate victory over evil (Eph. 6:10-20). We must stand for the truth, "against everything that exalts itself against the knowledge of God" (1 Cor. 10:4-6).

The inclination of some professed believers is to be like, and to join with those who reject the authority of the Scriptures. The gradual introduction of instrumental music in worshipping God, having fellowship in Jewish and denominational "holy seasons" acceptance into fellowship for those who reject Scriptural baptism, and the expansion of the authority of elders of local churches are all fruits of the desire to be like the religious world in general. Nothing stands in the way of such thinkers for giving up a "divisive name" like "church of Christ" and "divisive doctrines" such as the necessity of obedience for salvation, one true church, one faith, one baptism, patterns in the Scriptures, God's marriage law, sins of immorality, and one understandable standard of truth.

The "path of least resistance" attracts multitudes, while the call of God to "come out from among them" is almost completely ignored. People would rather practice "selective obedience" which equates with "Believe what you want to believe, and do as you wish." God wants all to be saved and come to the knowledge of the truth. (1 Tim. 2:4) &