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| Henry Ossawa Tanner, Nicodemus Coming to Christ (1927) |
I have been putting off tackling this chapter, thinking it too deep for me -- but if I made it through the
first chapter, there's no excuse for shrinking from the third.
This post was originally going to cover all of John 3 -- but, in keeping with my decision to write shorter posts and post them more frequently, I've trimmed it down, first to the first 21 verses (the Nicodemus episode) and finally to the first 10 (the bit about being born again). As always, the text under consideration is in
purple. Everything else is my own commentary.
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[1] There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
Nicodemus is a very obviously Greek name (Νικόδημος, "victory of the people" or perhaps "victory over the people"), so finding it here as the name of a "ruler of the Jews" in Jerusalem is a bit surprising -- more surprising than finding such Greek names as
Andrew and
Philip in "Galilee of the Gentiles." My first thought was to see this seemingly inappropriate name as a red flag, a possible warning that the character is fictional, but in fact I had underestimated how Hellenized even Jerusalem had become by the first century. Some translations of Josephus's
Jewish War (2.17.10) mention a Jew called Nicodemus in first-century Jerusalem, though it appears that the
original Greek actually has Nicomedes. At any rate, both names are equally Greek. There is also a
Nicodemus ben Gorion, a first-century Jew in Jerusalem, mentioned in the Talmud, though tradition has it that Nicodemus was a punning nickname, not his original name. It is doubtful whether either or both of these Nicodemuses could be identical to Jesus' nocturnal visitor, but they do establish the plausibility of that name appearing at that time and place.
"A ruler of the Jews" probably means that Nicodemus was a member of the Jerusalem Sanhedrin, which enjoyed a fair degree of autonomy under Roman rule.
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[2] The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God:
Nicodemus's coming to Jesus by night suggests a certain lack of courage, an unwillingness to show his interest openly. This is consistent with what we read later of Nicodemus, in John 7. When the chief priests and Pharisees say, in Nicodemus's presence, "Have any of the rulers or of the Pharisees believed on him?" Nicodemus does not exactly stand up and say, "I know that he is a teacher come from God" -- though even the rather weak defense he does offer ("Doth our law judge any man, before it hear him, and know what he doeth?") is enough to elicit accusations that he is "of Galilee."
On the other hand, this interview under cover of night -- like the Matthean prayer prayed in a closet -- is evidence of sincerity. Unlike the stereotypical Pharisee, who comes to Jesus with some clever and insincere question, hoping to catch him in his words and make a fool of him publicly, Nicodemus can have no other motive than to learn more of the doctrine of a teacher whom he honestly believes to be "from God." There is no element of sophistry or grandstanding. And given the fear implied by the need to come secretly, at night, it took a certain degree of courage to come to Jesus at all. Nicodemus's use of the plural -- "
we know that thou art a teacher come from God" -- suggests that at least some of his Pharisee colleagues also believed but were afraid to show that belief even in private.
Moral judgments of Nicodemus have varied. The Catholics made him a saint. Calvin, on the other hand, disparaged as "Nicodemites" those Protestants who were afraid to stand up and be counted as such.
I have illustrated this post with
Nicodemus Coming to Christ, painted by Henry Ossawa Tanner -- the son of a former slave who had escaped via the Underground Railroad. Art critics often mention that the figure of Nicodemus must have resonated with someone of Tanner's background, since many slaves also had to "come to Jesus by night," learning in secrecy the forbidden art of reading the Bible. It is ironic that Nicodemus himself -- a ruler, not a slave -- found himself under a similar necessity. Now the zeitgeist has apparently come full circle, and it is once again the elite who find it most dangerous to show an interest in Christianity.
Since Nicodemus's meeting with Jesus was conducted secretly, at night, how is it that it has entered the historical record? Were the disciples present at the interview? It seems unlikely. Nor can I imagine that Jesus himself would have betrayed a confidence by publishing what Nicodemus had been so careful to conceal. We can only conclude that Nicodemus himself told the story to someone, perhaps shortly before his death. Despite his caginess before the chief priests, Nicodemus did in the end make a public show of the high regard in which he held Jesus, providing an extraordinary 100 pounds of myrrh and aloes for his burial (John 19:39).
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for no man can do these miracles that thou doest, except God be with him.
We have just read in the previous chapter that "when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did" (John 2:23), and apparently Nicodemus was one such. No account of the miracles themselves is given, so we cannot be sure what exactly Jesus had been doing or how out-of-the-ordinary it was; based on what the Gospels say elsewhere, we might assume paranormal healings of some sort (or perhaps exorcisms, though no exorcisms are described in the Fourth Gospel).
Our generation no longer believes in miracles. This is not to say that we discount the possibility of the paranormal (though of course many of us do that as well), but that we no longer consider the paranormal to be evidence of divine favor -- which is what the word
miracle implies. We no longer reason, as Nicodemus did, that "no man can do these miracles . . . except God be with him." Most of can't even muster much interest in the numerous documented "miracles" of, say, Sathya Sai Baba. We assume without bothering to investigate that they represent some combination of fraud and non-denominational "psychic powers," but we feel none of the urgency that should accompany a conviction that God (or Mahadeva) must be with such a man.
Whose reaction to "miracles" is better, ours or Nicodemus's? In a way, the question is irrelevant. We simply
can't react to miracles the way Nicodemus and his contemporaries did, so there's no point asking whether or not we
should. Our faith must be grounded in other things.
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[3] Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
[4] Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
[5] Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. [6] That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. [7] Marvel not that I said unto thee, Ye must be born again.
Now we come to the nub of things. Everything depends on what interpretation is given to this being "born again" -- and Jesus declines to give the interpretation himself. When Nicodemus asks for clarification ("You obviously can't mean 'born again' literally, so what
do you mean by it?"), Jesus elaborates the metaphor but does not explain it. Many simple explanations have been proposed: It means being baptized and receiving the Holy Ghost; it means death and resurrection (or reincarnation); it means the personal transformation whereby one becomes a believer. Jesus could easily have given some such explanation -- Nicodemus clearly wanted one -- but he declined to do so. We are meant to puzzle it out for ourselves as best we can. The Jesus of the Synoptics will sometimes give his disciples the "key" to a parable, explaining it in a straightforward X-means-Y manner, but the Jesus of the Fourth Gospel
never explains anything and rarely, if ever, gives a straight answer to a question. This should get our attention an make us ask what he's about. Did he want to communicate his message or not?
The only reasonable conclusion, I think, is that communicating a particular set of doctrines was not Jesus' purpose at all. If it was, he went about it in a very inefficient manner, saying things that were bound to be misunderstood and speaking much less clearly than he could have if he had had a mind to. His teachings were not meant to communicate, but to facilitate direct revelation. As we spend time thinking deeply about the things he said, God can speak to us -- or perhaps at times we can simply apprehend the truth directly, without the mediation even of God. The Word is not a finished product to be consumed, but an agent of creation -- or, as the Synoptic parables have it, a seed. "The sower soweth the word" (Mark 4:14). "The sages . . . must speak occasionally," says Éliphas Lévi. "Yes, they must speak -- not, however, to disclose, but lead others to discover.
Noli ire, fac venire."
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So numerous interpretation of Jesus' words to Nicodemus exist, and this diversity is perhaps legitimate and even intended, the seed growing differently in different soils. I have already mentioned some of the common interpretations of "born again." As for "born of water and of the spirit," this had been taken to mean baptism and confirmation, or physical birth ("water" referring to the amniotic fluid) and spiritual rebirth. Valentin Tomberg has his own idiosyncratic interpretation based on the fact that the surface of a body of water is reflective -- hence passive and reactive, as opposed to the active spirit.
I think this passage should probably be understood in light of John 1, to which it clearly alludes. The key passages are vv. 12-13 and 33.
[12] But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: [13] Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
. . .
[33] And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
John 1:13 contrasts being born "of God" with being born "of the will of the flesh," which is mirrored by "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (3:6); and "born of water and of the Spirit" (3:5) parallels John's reference to being baptized "with water" and "with the Holy Ghost" (1:33).
Ghost and
Spirit are, of course, variant translations of the same Greek word (as is
wind in 3:8). As I mentioned in my notes on John 1, the Greek expression translated "born of" is properly used to indicate a person's mother, not father. Water, the Spirit, and the flesh (and, in 1:13, even God himself) are being presented as metaphorical
mothers.
Nicodemus rightly dismisses the idea of a man's entering the womb a second time in order to be born again. Even if such a thing were biologically possible, what could possibly be the point of such an exercise? Why should a fully developed organism, which is already viable outside the womb, go back in only to come right back out again? Even granting that the expression is obviously metaphorical, the metaphor can't be
that, or it could only be a metaphor for something completely pointless. No, what Jesus is telling Nicodemus is this: You've emerged from your mother's uterus, but in a larger sense
you're still in a womb. There's a larger womb from which you have not yet emerged, and until you do so you will never see the kingdom of God.
Assuming that "born of water" refers to the amniotic fluid of the physical womb, to be "born of" that water is to
come out of it. What, then, does that imply about being "born of" the Spirit -- or of God? When Epimenides of Knossos wrote, in the voice of Minos addressing Zeus, "for in you we live and move and have our being," was he speaking as one who had not yet been born of God? Well, yes, I think so. Epimenides, who lived some 600 years before Christ, was a shaman-type character of uncertain extraction (when he died, it was discovered that his whole body was covered with very un-Greek tattoos), and although Paul would later quote this line and apply it to the God of the Christians, it expresses what is essentially a pre-Christian idea.
"That which is born of the flesh is flesh; that which is born of the Spirit is spirit." When a baby is born, what had been a part of the mother's body becomes a physically independent body. In an analogous way, those who are born again become independent spirits. They are not fully independent, of course, any more than a newborn baby is fully independent of its mother, but they have taken an irreversible step in that direction. The goal is no longer to be, in Meister Eckhart's words, "a clear glass through which God can shine," but rather to become an independent "friend of God."
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[8] The wind bloweth where it listeth, 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.
As I have already mentioned, the same Greek word (
πνεῦμα), can mean "spirit," "breath," or "wind" -- a range of meanings shared by its Hebrew counterpart רוּחַ -- and only the context can determine which is intended in a given passage. In this case, the use of the verb
blow makes
wind the only possible translation.
"That which is born of the Spirit is spirit" (or wind), and I think what Jesus is saying here is that one who has been born of the spirit is just that: an independent spirit, a free agent, an uncaused cause. The spirit does as it chooses ("bloweth where it listeth"), but "whence it cometh, and whither it goeth" are unknowable even to that spirit's own conscious mind.
Bruce Charlton expresses this idea well in a
recent post:
That which does the free thinking is the Self. That which is conscious of the content of thinking is Consciousness, and Consciousness is different from the Self. Consciousness 'observes' thinking that is 'coming-out-of' the Self. [. . .] We cannot know what is going-on 'inside' the Self. If we could understand its 'inner workings', it would not be the Self, and it would not be free. Analysis must stop at the Self.
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[9] Nicodemus answered and said unto him, How can these things be? [10] Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
"How can these things be?" has long been my own response to the whole idea of agency and free will, so I understand where Nicodemus is coming from, but Jesus' response is the correct one. Rather than try to explain how these things can be, he says, in effect, "Come on, are you seriously trying to tell me you don't know?" In the end, everyone
does know what agency is, no matter how good they may be at constructing arguments proving that they don't.
