April 12, 2015 – John 2:23 – 3: 15

Download discussion questions:  John 2_23 – 3_15 Nicodemus

In the first chapters of the Gospel of John we have seen brief interactions that Jesus had with others – calling His disciples, saving a wedding party from embarrassment, overturning tables in the temple.  In this passage we begin to see more of Jesus relating to others, sometimes individuals, sometimes groups.  Some are genuinely interested.  Others are openly hostile.  One of the themes we can pursue through the Gospel starts with the question, “How did Jesus interact with others, and what can we learn from Him?”  We will see more of these conversations throughout John’s Gospel.

The text for this discussion spanned the usual chapter division, so the comments about Jesus “not entrusting Himself” to others is included.  (This may be a good example of the benefit of starting with a fresh copy of the text, without paragraphs or verse numbers or chapter divisions.  There are times when a chapter division may break the flow of thought in a passage.)  One of the group members used the word “transition” to describe those verses (2:23 – 25).  The comments seem to reflect back to the cleansing of the temple, and specifically include a reference to the “many” who believed as they observed the signs He had done.  The comments about Jesus knowing “what was in man” that end chapter 2 clearly seem to connected to the opening of chapter 3, about the “man” Nicodemus, who came affirming Jesus for His signs.  The comments describing Jesus’ state of mind may be important in understanding how Jesus responded to Nicodemus.  Nicodemus was coming from the Pharisees, the same group that had sent a committee to question the credentials of John the Baptist (1:19 – 25).  Perhaps Nicodemus was on a similar errand.  In any event, the exchanges between him and Jesus were probably not what he was expecting.

Nicodemus began with a statement rather than a question (“Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.”), variously described by members of our discussion as “flattering,” “confident,” or “respectful.”  But the implication of Nicodemus’ words, as pointed out in the group, was “I know who you are and what you are doing.”  Jesus’ unexpected response (“Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”) indicated otherwise.  Whatever Nicodemus thought about Him was inadequate at best, and perhaps even wildly off the mark.  The neat categories (“Rabbi” or “Teacher” and worker of signs) gave way to baffling words about a repetition of a unique event (birth) and a meteorological example about air currents.  Nicodemus first tries to argue the rational impossibility of what Jesus was saying, but finally simply admits his bewilderment:  “How can these things be?”  The confidence of a leading Pharisee dissolved in recognition that there were some things completely beyond his understanding.  Nicodemus, like us, was most comfortable with familiar categories and even formulas for relating to others (including relating to God).  Jesus repeatedly made it clear that there are no formulas.

Jesus does something else in response to Nicodemus.  He turns general hypothetical discussion into a personal conversation.  Each of His responses to Nicodemus begin with, “Truly, truly, I say to you…”  Nicodemus tried to deflect the discussion back into general categories (“How can a man be born again?” rather than “How can I…?”).  Jesus repeatedly directed the conversation back to Nicodemus himself, finally challenging him quite directly (“Are you the teacher of Israel…”).

The conversation illustrates at least two characteristics of the way Jesus related.  He was not satisfied with trite or glib small talk or vague generalities about who He is or what He does.  And He did not seem interested in abstract philosophical discussions with no personal involvement.  In conversation with Nicodemus, Jesus addressed foundational issues on a personal level.  His attention was focused on what was actually happening in Nicodemus’ heart, not only on his spoken words.  We need to listen to another’s words in our interactions, but we also need to be alert to what the Spirit of God, like an unseen blowing wind, may be doing in the person’s heart.  We tend to think of what we will say next or how we can convince the person of our point of view.  Instead, we can learn to listen to their words and be asking the Holy Spirit what He might be doing in that person’s heart right now.  Our own “conversations that matter” depend on His work, both in us and in those we relate to.  Like Nicodemus, we can learn that there are no formulas for what God might be doing.  We can be alert to how the Spirit is prompting us, asking Him what He may be doing in another.

This way of relating means that there may not be a clear sense of closure in a conversation.  There certainly was none recorded about Nicodemus.  Yet sometime later (John 7:50) we see Nicodemus speaking up in favor of Jesus against the majority opinion among his peers.  And by the time of Jesus burial (John 19:39) he is openly providing for the necessary arrangements.  Like many examples of God’s work, I wish I knew more about that transformation in Nicodemus – but as one of the group pointed out, the real story is not about Nicodemus.  The clear principle is that, even in a conversation with Jesus Himself, there may not have been an immediate response from Nicodemus.  But conversations that depend on the Spirit blowing where He will, whether we are privileged to know it or not, are incredibly freeing.  We can have conversations and listen to others and pray for clarity in what He is doing in their heart.  And we can feel no pressure to make sure we have the right response or the best possible answer or the perfect verse or illustration (many of which often come from the formulas we depend on).  In your next conversation, remind yourself, “What might the Holy Spirit be doing right now in this person?  And how might He use me in what He is doing?”