Address given at St Mary's Nenagh and Killodiernan on Sunday 8th March 2020, the 2nd Sunday of Lent
Today I want to reflect on Jesus’s conversation
with Nicodemus as recorded by John in the Gospel reading (John 3:1-17)
Jesus uses that
conversation to teach Nicodemus – and through him ourselves – some great
truths, which are crucial for the later development of our Christian faith and
Trinitarian theology.
Nicodemus finds it
hard to understand what Jesus is saying – as we may too – because Jesus is
speaking in the language of metaphor. It is as if Jesus is speaking in riddles! ‘Being born from above’; ‘entering the kingdom of God’; ‘the Son of Man’; ‘being
lifted up’; ‘having eternal
life’: What in heaven’s name is Jesus talking about? Let me try
my best to tease out what his words mean to me.
We should start with the kingdom of God, I
think – what did Jesus understand by it?
The key I think is in
the prayer he taught us: ‘Our Father, who
art in heaven, hallowed by thy name, thy kingdom come, thy will be done, in
earth as it is in heaven.’ I feel sure we enter the kingdom of
God when we do God’s will here on earth, as it is done in heaven. But that
ain’t easy – we have to resist our human impulses to do what we want, not what
God wants. We can’t do so unless something changes us to be immune to human
wilfulness. That change is like being ‘born anew’.
Jesus tells Nicodemus
that ‘No one can see the kingdom of God without being born
from above’. Now ‘born
from above’ can just as well be translated as ‘born anew’ – and that is the
sense in which Nicodemus correctly understands it. He understands the need for
it, but he does not understand how to achieve it. ‘How can anyone be born after having grown
old?’ he asks. ‘Can one enter a second time into the mother’s womb and
be born?’
So Jesus explains, ‘No one can enter the kingdom of God without being born
of water and Spirit’. We need to be washed clean of our wilful
natures which lead us into sin – that is what baptism symbolises. But we cannot
by ourselves surrender our will to God’s will. For that we need God to take the
initiative through the power of his Spirit. Only then can we surrender
ourselves to God’s will completely, without reservation.
In NT Greek the same
word ‘pneuma’ is used for both wind and spirit. Jesus says, ‘The wind blows where it chooses, and you hear the sound of
it, but you do not know where it comes from or where it goes. So it is with
everyone who is born of the Spirit.’ He is telling Nicodemus
that he doesn’t need to understand how the Spirit works, he just needs to know
that it does work.
There’s nothing very
difficult about any of this from Jesus’ point of view, I think. This is just
how human beings are made psychologically – it is a plain observable fact, an
earthly thing - not a deep truth, a heavenly thing. But Nicodemus just doesn’t
get it. ‘How
can these things be?’ he says in exasperation. And Jesus chides him,
‘Are you a teacher of Israel, and yet you do not
understand these things? … If I have told you about earthly things and you do
not believe, how can you believe if I tell you about heavenly things?’
But I think Jesus likes Nicodemus, and is
enjoying their conversation.
Because Jesus does
indeed go on to tell Nicodemus – and through him us too - about deep heavenly
truths, theological truths.
‘No one has
ascended into heaven’,
says Jesus, except the one who descended from heaven, the
Son of Man’.
‘The Son of Man’ is a
typically Jewish way of saying ‘the ideal man’ – in other words, the perfect
model of what God has created a human being to be, whether a man or a woman.
Jesus is saying that for the ideal man to go up to God, he must have come down
from God in the first place. And he clearly understands himself to be the Son
of Man, the ideal man, who has come from God.
‘And just as Moses
lifted up the serpent in the wilderness’, says Jesus, ‘so must the Son of Man be lifted up, that
whoever believes in him may have eternal life.’
Moses lifting up the
serpent refers to a strange story in the Book of Numbers (21:8-9). On their
journey through the wilderness, the people of Israel complained about their
hardships since they left Egypt. God sent a plague of deadly serpents to punish
them. When the people repented and cried for mercy, God instructed Moses to
raise an image of a serpent on a pole in the centre of the camp, which healed
those with snakebite when they looked at it.
Jesus is saying that
he, the ideal man, is destined to be lifted up – on the cross and to God in
heaven - to bring eternal life to those who believe in him, just as the image
of the serpent healed those who came to it.
But what does Jesus mean
by ‘eternal life’? We must distinguish it from ‘everlasting life’, I’m sure.
Everlasting life might just as well be an everlasting hell as heaven. Duration
doesn’t matter - eternal life is surely to participate in God’s life, full of
the joy and peace and love that can only be found in God’s presence.
‘For God so loved
the world’, says Jesus, ‘that he gave his only Son, so that everyone who
believes in him may not perish but may have eternal life.’ Those
of us of a certain age will recognise these as the first of the ‘comfortable
words’ in the traditional language of the communion service. In these words, Jesus
reveals to Nicodemus – and to us – that Jesus the Son of Man, the ideal human
being, is also the only Son of God. The breadth and depth of God’s love for the
world – for you and for me and for all creation - is shown by the gift of his only
Son.
‘Indeed’, Jesus continues, ‘God
did not send the Son into the world to condemn the world, but in order that the
world might be saved through him’.
Our loving God seeks
to save us through the gift of his Son, not condemn us. He makes it possible
for us to reconcile ourselves with God by aligning our will with God’s will, in
imitation of his Son, the ideal human being, Jesus Christ our Lord.
John does not tell us what Nicodemus makes of
all this.
You might expect
Nicodemus to have taken umbrage when Jesus chided him. But he didn’t.
John goes on to tell
us (John 7:50-53) that Nicodemus defended Jesus in the Jewish Council when
there was a move to arrest him. And after the crucifixion Nicodemus helped
Joseph of Arimathea to bury Jesus, contributing the expensive embalming spices
(John 19:39 -40).
Nicodemus may even
have become a disciple of Jesus, and he is considered a saint in both the
Orthodox and RC churches.
So to finish
Let us give thanks for
the insights – both the earthly and the heavenly truths - that Nicodemus
prompted Jesus to reveal about the relationships between God, his Son, his
Spirit and human beings like you and me. They are at the heart of our
Trinitarian faith.
And let us pray that
the Holy Spirit may instil in us trust in God’s promises made through his Son, Jesus
Christ our Lord: ‘For God so loved the world that he gave
his only Son, so that everyone who believes in him may not perish but may have
eternal life.’
God
of mercy,
you
are full of tenderness and compassion,
slow
to anger, rich in mercy, and always ready to forgive:
grant
us grace to renounce all evil and to cling to Christ,
that
in every way we may prove to be your loving children;
through
Jesus Christ our Lord
who
lives and reigns with you and the Holy Spirit,
one
God, for ever and ever. Amen
