Good morning, Foothills, that's my other church.
Christ Family, my other church, you know what I mean.
! Good morning, Christ Family Church, all you strangers.
Actually, some of you are strangers. I don't recognize some of you.
If you don't know me, my name is Zach Skilling,
and I used to be the assistant to the pastor, as I was affectionately called by many.
I think it was affectionate.
At CFC about a year ago.
And, yeah, Nathan asked me to come back and guest preach.
And I'm excited to be here.
It feels both strange and familiar all at the same time.
I'm going to break the rule and move this.
But, yeah, I'm glad to be here.
Our text today is John chapter 3.
John chapter 3, verses 1 through 15.
And I'll just tell you now, because I know how I think.
I'm somewhat, I don't know, I guess cynical maybe is the word.
I'm not sure.
But I'm always trying to figure out people's motives,
why they're doing what they're doing.
So, in case you're wondering why this text,
well, there's no motive other than just,
when you're a guest preacher,
what's better to preach on than Christ and the gospel?
And this seemed as good a text as any.
So, no secret agenda here or anything like that.
So, if you have your Bibles,
please turn with me to John chapter 3, verses 1 through 15.
And we will read together in full in just a moment.
John chapter 3, verses 1 through 15.
I will give you the outline ahead of time,
just so you can think about this as we read through.
And our text today, I'm going to divide in four parts.
And I'll repeat these as we go,
so if you don't get this now, it's okay.
But four parts.
Heading number one,
we're going to see the problematic posture of Nicodemus.
The problematic posture of Nicodemus.
Number two, we're going to see the nature of rebirth,
or you might call it regeneration or being born from above,
all kind of talking about the same thing.
But secondly, we'll see the nature of rebirth.
Number three, we'll see Nicodemus' fundamental problem.
And number four, we'll see the solution.
So, with that in mind,
please read with me John chapter 3, verses 1 through 15.
The Apostle John writes,
Now there was a man from the Pharisees,
his name Nicodemus, a ruler of the Jews.
This man came to Jesus by night and said to him,
Rabbi, we know that you are a teacher who has come from God,
for no one is able to do these signs which you do
unless God is with him.
Jesus answered and said to him,
Truly, truly, I say to you,
unless one is born from above,
he is not able to see the kingdom of God.
Nicodemus said to him,
How is a man, being old,
able to be born?
He is not able to enter into his mother's womb a second time and be born.
And Jesus answered,
Truly, truly, I say to you,
unless one is born by water and spirit,
he is not able to enter into the kingdom of God.
What is born of the flesh is flesh,
and what is born of the spirit is spirit.
Do not marvel that I say to you,
it is necessary for you to be born from above.
The wind blows where it wishes,
and you hear its sounds,
but you do not know from where it came or where it goes.
So it is with everyone born of the spirit.
Nicodemus answered and he said to him,
How can these things happen?
And Jesus answered and said to him,
You are the teacher of Israel,
and these things you do not know.
Truly, truly, I say to you,
that which we know we have spoken of,
that which we have seen we testify,
and our testimony you did not receive.
If I speak to you of earthly things,
and you do not believe,
how, if I speak to you of heavenly things,
will you believe?
And no one has ascended into heaven,
but the one who has come down,
the Son of Man.
And just as Moses exalted the serpent in the wilderness,
so also,
or excuse me, lifted up,
so also it is necessary
that the Son of Man be lifted up,
in order that all who believe in Him
may have eternal life.
This is the word of the Lord.
Heading number one,
the problematic posture of Nicodemus.
So we're looking at verses one through two.
We're going to see this unpacked.
And just before we get straight to the problem,
I want to try and read this
as charitably as possible,
as if we are defending Nicodemus.
If you know the story,
you know he's not really worth defending
in this particular instance.
But I want to do this nonetheless,
just to get an idea of who we're talking about.
Okay, so,
Nicodemus, we learn,
verse one,
he is a man from
the Pharisees.
Now, as Christians,
we've read the Gospels,
so we know those are the bad guys.
So we're right away alert.
But again,
think about this in a first century context.
They didn't necessarily think of Pharisees
as the bad guys.
They were the super-duper holy people,
so to speak, right?
He's probably a good guy
is kind of the impression.
And because he's a Pharisee,
he probably knew his Old Testament really well,
probably paid zealous and critical attention
to keeping the Torah,
along with the traditions of the Pharisees
and so forth.
Now, we also see that he was a ruler of the Jews
in verse one.
So, this is a man of respect,
a man of means,
a man of influence.
And of course,
in our cynical age,
you might hear all that
and think he's got to be bad.
But again,
not necessarily the case.
He's prominent.
And so,
in some ways,
he's being set up as potentially
a great figure,
a significant figure.
And then in verse two,
we see him pay respect to Jesus.
And again,
this is kind of shocking
because John,
it's the last of our four Gospels written.
And if you read the Gospel of Matthew,
for instance,
that's notoriously the most critical,
maybe negative,
Gospel about the Pharisees.
I mean,
Jesus does not hold up
in saying what he thinks about them
and their hypocrisy,
their sinfulness,
and so forth.
And so,
you get to John,
and here Nicodemus says,
Rabbi.
Rabbi, right?
He's referring to him as a teacher.
Rabbi is a term of great respect
in this culture.
And so,
again,
this is kind of shocking
when you think about a Pharisee doing this.
And he seems sincere in it, right?
He's not trying to trap Jesus.
He's come to genuinely talk to him
as a rabbi.
And Nicodemus goes on.
He says,
We know you have come from God.
So, you know,
again,
just think of other stories
where the Pharisees accused Jesus
of doing things by Satan's power.
Well,
Nicodemus is not one of those Pharisees.
He's saying,
I know you come from God.
I know you to be a just,
good person,
a teacher,
a rabbi.
And then he adds,
We know God is with you.
So,
he doubles down.
So,
he's honoring Christ
to an extent that should be recognized.
And he even acknowledges
the uniqueness
of Jesus' abilities.
He says,
We know these signs you do,
you can only do if God is with you.
So,
he's not questioning those things.
He's showing respect.
So,
on a first glance of reading,
Nicodemus seems like
one of the,
quote-unquote,
good guys,
so to speak,
in the Gospel of John.
You may even think he is a Christian
or a baby Christian.
I've heard people say that about this text.
But,
when we look closer,
I think
this is so evidently
not the case.
Okay,
so again,
he is a Pharisee.
And so,
this tips us off,
as I already alluded.
Pharisees tend to be
extreme enemies of Jesus
in the Gospels.
And,
you know,
there are exceptions.
Some people think
Joseph of Arimathea
was a Pharisee.
And if you recall,
he did not want Jesus
to be crucified.
And he came and sought
Jesus' body
so that he could bury him
in his own family tomb.
Of course,
the Apostle Paul
was a Pharisee
who eventually
turned away from that
and came to Christ.
And so,
there's exceptions,
but by and large,
in the New Testament,
they're viewed
pretty negatively.
So,
right away,
our alert
should be going off.
Okay,
this is a Pharisee.
Further,
Nicodemus is a ruler
of the Jews
in verse 1.
Now,
in John's Gospel,
he often retells stories
that the other three Gospels
will tell.
But what John does,
one of the things he does
that's a little different,
is you might have a story
where in Matthew,
Mark,
and Luke,
it's specifically
the Pharisees
who come to Jesus
because they sought
to trap him
or to kill him
or something like that,
oftentimes,
in John's Gospel,
instead of saying
the Pharisees,
he'll simply say
the Jews.
The Jews came.
And lots of people
speculate about
why that is.
And we don't have time
to get into all of that.
But I simply mention that
to point out that
when John says
a ruler of the Jews,
it's maybe not
as positive
as you might think
if you're trying
to be as charitable
as possible.
because it's the Jews
after all,
in John's Gospel
and the other Gospels,
along with the Romans,
that reject Christ,
that crucify Christ.
So,
John is really
showing us
that in a double sense
this man is identifying
with those
who reject Christ.
He's a Pharisee,
he's a ruler
of the Jews,
right,
and doesn't introduce
him as a follower
of Christ,
but as a ruler
of the Jews.
So,
this is more
of a negative
connotation
in John's Gospel.
And literarily,
not literally,
but literarily,
as in literature,
John is highly symbolic
and creative
in the way
that he writes.
And so,
here he's saying
by presenting Nicodemus
as this ruler
of the Jews
that Nicodemus
in a way
is personifying
all of Israel
in this story.
So,
this is a true story,
it's about an interaction
that happened
with Jesus
and Nicodemus,
but in another sense
Nicodemus
is representing
all of Israel
that rejected Christ.
So,
in a sense,
this is a conversation
between Yahweh
and Israel
much like you read
in the prophets,
right,
why have you gone
the way of the wicked?
That kind of thing.
And the other thing,
too,
to add to that
is this language
of we.
So,
if you know this story
well,
you know Nicodemus,
he comes by night.
We'll talk about that
in a second.
But he's clearly alone
and it's just Nicodemus
and Jesus
speaking.
But in verse 2,
Nicodemus says,
we know.
So,
who's the we?
Right?
Well,
some have said
it's the Pharisees
because he's a Pharisee.
Some have said
it's the Jews
in large,
right,
like all of Israel.
Either way,
though,
I think it covers both
because if you say Pharisees,
they're the leaders of Israel
in many ways.
If you say all the Jews,
well,
that certainly includes
the Pharisees.
So,
again,
Nicodemus is kind of
representing
Israel that rejected
the stone,
Israel that rejected
Christ.
And that is all just
background to who
Nicodemus is.
John,
in one verse,
masterfully,
quickly catches us up
to the political,
religious tensions
and dynamics going on
between Nicodemus
and Jesus
before they start
this conversation.
And then verse 2,
he adds,
this man,
Nicodemus,
came to Jesus
by night.
So,
again,
if you've ever read John,
you know he's highly symbolic,
highly metaphorical
in the way he writes.
And one of his favorite
go-to's
is this light-darkness
metaphor or symbolism.
For instance,
John 8, 12,
John writes,
again,
Jesus spoke to them
saying,
I am the light
of the world.
Whoever follows me
will not walk in darkness
but will have the light
of life.
So,
there's a clear contrast,
two ways of living,
one in darkness,
one in light.
John also wrote
1 John,
and in 1 John,
chapter 1,
verses 5 through 7,
John himself
says this,
he says,
this is the message
we have heard from Jesus
and proclaimed to you
that God is light
and in him
is no darkness
at all.
If we say we have
fellowship with him
while we walk in darkness,
we lie and do not
practice the truth.
But if we walk in the light
as he is in the light,
we have fellowship
with one another
and the blood of Jesus,
his son,
cleanses us
from all sins.
So,
again,
these are common metaphors
for John.
There's a hundred more
verses like that
in the literature
written by John.
So,
the wise reader
of the Gospel of John
is going to know
that in this story,
in chapter 3,
when Nicodemus
shows up by night,
John's not merely
telling us
when this conversation
happened.
He's telling us
where Nicodemus is.
Nicodemus
is in
darkness,
that he is not
in the light,
that he's not
in Christ.
And if that's
not clear enough,
let's look at
what Nicodemus
says to Jesus
more carefully
in verse 2.
So,
getting more at
the problematic
posture of Nicodemus.
So,
he says,
Rabbi,
that sounds good
and well.
We like that.
We call Jesus
teacher,
and rightly so.
And more than that,
we would say
Jesus is the teacher.
There's no teacher
greater,
and that's a good thing.
He certainly
is that.
But it would be
wrong to think of
Jesus as merely
a teacher,
just another teacher
like me,
or like Nathan,
or like MacArthur,
or whoever else
you might think of.
That he's just
another guy,
he's just another
dude teaching.
And it's that
latter sense
that Nicodemus
seems to
think of Jesus
as,
just a
teacher.
And notice,
he refers to
Jesus as teacher,
but never does
he say,
Lord,
King,
God,
Savior,
Messiah,
Son of Man,
Son of God,
or any of these
other titles
that would have
been good and
well and
appropriate
to describe
Jesus as.
He just
thinks of him
as a teacher.
Now,
for now,
we're going to
keep coming back
to Nicodemus,
but simply
understand
that it is
disrespectful
disrespectful for
Nicodemus to
approach Jesus
and minimize
who he actually
is,
however well-mannered
and well-intended
he may have been.
Right?
It is
disrespectful
to walk up to
the King of Kings
and just say,
Rabbi,
and that's all
you are.
You have
failed.
Right?
You have not
recognized
who's standing
before you.
King of
Kings.
And he goes
on and says,
we know you
come from
God.
Right?
Again,
that sounds
nice.
It sounds
flattering.
Right?
I'd love to
hear that.
That would
be probably,
you know,
it would be
complimentary
for somebody
like me.
But for
Jesus,
again,
this is
disrespectful
to say
to Jesus.
You come
from God.
In other
words,
you're not
God.
You just
come from
him.
The other
thing,
too,
is notice
Nicodemus
is consciously
distancing
himself
from
Jesus.
He says,
we know
this,
implying
there's a
you and
your people,
there's a
me and
my people.
We know
this about
you and
your kind.
Right?
And again,
I don't think
he's trying
to be rude,
but he is
careful to
draw that
distinction,
which,
in another
way,
is disrespectful
to the
King of
Kings.
Right?
And so,
he
consciously
distances
himself.
He
doesn't
recognize
that
Jesus
is
God.
And again,
as readers
of John's
gospel,
we have
the benefit
of knowing
this.
John
chapter 1,
verses 1
through 3,
so the
beginning of
John's
prolong.
John writes,
in the
beginning
was the
Word,
and the
Word was
with God,
and the
Word was
God,
referring to
Jesus.
He says,
he was in
the beginning
with God.
All things
were made
through him,
and without
him was not
anything made
that was
made.
And when
you jump
down to
John
chapter 1,
verse 14,
John continues,
and he says,
And the
Word became
flesh,
and dwelt
among us,
and we
have seen
his glory,
glory as
of the
only Son
from the
Father,
full of
grace
and truth.
So,
we have the
benefit of
knowing this.
By the time
you get
God incarnate,
and clearly,
when we see
Nicodemus say,
God must be
with you,
you must have
come from
God,
we immediately
recognize that
Nicodemus does
not believe
Jesus is
God incarnate.
So,
again,
Jesus,
however great
in Nicodemus'
mind,
is just a
great other
guy.
He's just
another guy.
That's all he
is to
Nicodemus.
And the
thought seemingly
hasn't even
crossed his
mind that
this is
God.
So,
John has
introduced us
to Nicodemus,
more friendly
and open
Pharisee than
maybe what
we're accustomed
to in the
Gospels,
but still
very much
in darkness
and alienated
from the
light and
life of
the world,
Jesus.
And so,
Jesus,
in verse
three and
on,
he's going
to take
the opportunity
to lovingly
talk about
the nature
of rebirth,
or if you
like systematic
theology,
this is what
theologians
often call
regeneration.
So,
he's going
to talk
about
rebirth,
being born
from above.
And this
leads to
our second
heading,
the nature
of rebirth,
the nature
of rebirth.
John writes
in verses
three through
eight,
and Jesus
answers
Nicodemus
and says
to him,
truly,
I say
to you,
Nicodemus
said to
him,
how can
a man
being old
be born
again?
Is he
not able
to enter
into his
mother's
womb a
second time
and be
born?
Jesus
answered,
truly,
I say
to you,
unless
one is
born by
water and
spirit,
he is
not able
to enter
into the
kingdom
of God.
what's
born of
the flesh
is flesh
and what's
born of
the spirit
is spirit.
Do not
marvel that
I say
to you,
it is
necessary
for you
to be
born from
above.
The wind
blows where
it wishes
and you
hear it
sounds,
but you
do not
know from
where it
comes or
where it
goes.
So it
is with
everyone
born of
the spirit.
Now in
these five
verses,
we see
at least
three aspects
concerning the
nature of
rebirth or
regeneration.
Three aspects
you could tease
out more,
but there are
three for
our purposes
that I want
to highlight.
A physical
earthly
rebirth,
and we'll
unpack that
and these
other two
more in a
moment.
But secondly,
we see that
rebirth
includes a
miraculously
transformed
life.
It dramatically
changes the
person.
And third,
we see that
rebirth is a
work of
the spirit,
not man.
So firstly,
rebirth is a
spiritual,
heavenly work,
not a
physical
rebirth.
So when you
look at verse
three,
admittedly,
at first
glance,
Jesus'
response seems
somewhat out
of left field.
Okay,
Nicodemus has
technically not
asked Jesus
anything.
So what
prompts Jesus
to respond
as he does?
Why start
talking about
rebirth?
What does this
have to do
with Nicodemus
and everything
going on?
Well,
clearly,
as I've already
said,
Nicodemus still
does not
really know
what to do
with Jesus.
Who is this
guy?
Nicodemus is
still kind of
wondering.
He's confused.
He's inquiring,
maybe even.
And so in
verse two,
Nicodemus is
essentially saying,
hey, we know
this much about
you.
That's kind of
the effect.
He's saying,
we know you
must come from
God.
Like, here's what
we've figured out
so far on our
own, even though
they're wrong,
partially.
But he's saying,
here's what we've
kind of figured
out, but what
aren't you telling
us?
Like, that's kind
of the vibe,
so to speak,
with Nicodemus
in this moment.
He's trying to
figure out,
who is this
guy?
And when we
look closer,
we see Jesus,
per usual,
he hits the
nail on the
head in a
concise manner.
So in Jesus'
response about
rebirth, which
again, at first
seems maybe out
of left field or
unrelated, in
talking about
it, Jesus
is actually
what to do
with Jesus.
Or better,
why Nicodemus
does not know
or understand
who Jesus
is.
It's related
to regeneration,
to rebirth.
This is why
Nicodemus does
not know who
Jesus is.
You see,
Jesus, as the
king, and as
God incarnate,
which again,
John 1 has
made very clear
for the reader
of John,
as the king,
as God
incarnate,
Jesus represents
the kingdom
of God.
It is not
wrong, in a
sense, to
say that
Jesus is
the kingdom
of God
because he's
the king.
In ancient
thought, the
king was often
the representative
of the kingdom,
so anywhere the
king went, you
could say the
kingdom went as
well, even
though the
villager, like
me, might not
go with him,
and I'm part of
the kingdom.
So there's a
sense, there's a
degree to which
Jesus is the
kingdom of God.
Just a quick
example of that,
you think of
Luke 17,
verses 20
through 21,
it's another
encounter with
some Pharisees,
Luke writes,
being asked by
the Pharisees
when the
kingdom of
God would
come, Jesus
answered them,
the kingdom
of God is
not coming in
ways that can
be observed,
nor will they
say, look,
here it is,
or there,
for behold,
the kingdom
of God is
in the midst
of you,
and I
understand him
to be referring
to himself,
I, the
kingdom of
God, am
standing in
your midst,
I'm right
here, but
you are
blind and
cannot see
it.
And so
when you go
back to
John 3,
verse 3,
the reason
Nicodemus
cannot see
Christ as
he truly
is, is
because he's
not been
born from
above, he's
not regenerate,
he is not
a Christian.
And so
what does
born from
above mean?
What are we
talking about?
I keep
throwing this
word rebirth
around.
Well,
clearly,
it's not
referring to
a second
physical
birth, as
even Nicodemus
understands in
verse 4,
right?
Verse 4,
he says,
how can
a man being
old be
born again?
Is he
able to
enter into
his mother's
womb a
second time?
Really not.
The way it's
constructed in
Greek, and I
won't bore you
with the
details, is
the question
expects the
answer no.
Like, Nicodemus
knows that's
not possible.
What are you
talking about,
Jesus?
That's his
question, right?
So he
doesn't get
it.
And he's
thinking about
it in an
earthly sense.
So there's
somewhat of a
wordplay going
on here.
So in verse
3, when Jesus
says, you
must be born
from above,
the Greek
term is
anothen.
And this
word can
mean either
again or
above.
And so
Nicodemus
seems to
understand Jesus
to be talking
about being
born again,
which is
ironic.
But really
what Jesus
is talking
about is
being born
from above.
And so
Nicodemus,
and you'll
see this
throughout this
entire
pericope,
this entire
story,
Nicodemus
is interpreting
everything Jesus
says in a
very earthly,
literal,
human way,
when Jesus
is constantly
speaking of
heavenly,
spiritual
realities that
have invaded
earth.
It's not to
say they're
separate,
but we are
talking about
two different
things here
between
Nicodemus
and Jesus.
So thus to
be born
from above
is at least
saying that
we require
heaven to
act in
some way
on our
behalf,
for God
himself to
intervene and
make things
right,
that we are
waiting for
God to do
something to
save his
people.
We must be
born from
above.
That is a
work of
God.
And secondly,
we see that
the nature
of rebirth
includes a
miraculously
transformed
life.
So in
verse 5,
you likely
notice Jesus
switched.
So in
verse 3,
he talked
about being
born from
above.
In verse 5,
he talks about
being born by
water and
spirit.
Now some
have said
Jesus is
talking about
baptism in
this passage,
right?
We think of
water and
this kind of
thing.
I think
that's wrong
because one,
baptism to
enter the
church did
not exist
yet.
And so as
D.A.
Carson points
out, that
would have
been a
meaningless
thing for
Jesus to
say to
Nicodemus
when there's
no church
to be
baptized
into.
Like of
course Nicodemus
doesn't know
what he's
talking about.
And so I
don't think
he's talking
about church
membership and
baptism and
all that.
Others have
said perhaps
it's the
baptism of
John the
Baptist.
Now if you
recall that
baptism, which
is different,
is merely a
baptism to
express repentance.
There was
nothing powerful
within John's
baptism, however,
to transform a
life.
And so I
don't think
this is talking
about John the
Baptist's
baptism.
I don't think
he's talking
about baptism
at all.
I think this
has nothing
to do with
baptism.
I say that
as a Baptist
who cares
about baptism.
it's best to
see in Jesus'
words rather
an allusion to
the Old
Testament,
especially since
Nicodemus and
Jesus themselves
share that
text.
They both view
it as the
Word of God.
So I think
that's probably
a good place
to go and
look to see
what might
these words
evoke for a
first century
Jew who knows
his Old
Testament well
as a Pharisee.
And again,
throughout the
Old Testament
you will find
language of the
Spirit being
poured out.
Probably most
famously,
Joel 2,
verse 28.
This is the
prophecy about
the day of
Pentecost that's
fulfilled in
Acts 2.
And there,
Joel writes,
the Spirit will
be poured out.
So that very
verb,
you think of
water,
water being
poured out,
but it's the
Spirit being
poured out.
And so
oftentimes water
and Spirit
are connected
in some
symbolic,
metaphorical
way in
the Old
Testament.
But specifically,
I think John
probably has
Ezekiel 36
in mind.
Many would
say this.
In Ezekiel 36,
God is
foretelling
Israel of
things to
come,
realities to
come.
And specifically,
he's giving
them a word of
hope to tell
them that one
day God will
change the
hearts of
his chosen,
his elect,
in a way that
he hadn't
previously,
in a way
that's special,
in a way
that's unique.
And of course,
we don't have
time to teach
that,
but essentially
he's talking
about the
new covenant
era,
the era that
we are in
right now.
He's saying,
when that day
comes,
I will
transform their
hearts.
And let's
read it real
quick.
Ezekiel 36,
verses 25
through 27,
God says,
so notice this
water and
spirit language,
he says,
I will sprinkle
clean water
on you,
and you
shall be
clean from
all your
uncleanness,
and from
all your
idols I
will cleanse
you,
and I
will give
you a
new heart
and a
new spirit
I will put
within you,
and I
will remove
the heart of
stone from
your flesh
and give
you a
heart of
flesh,
and I
will put
my spirit,
the Holy
Spirit,
within you
and cause
you,
I will
cause you,
God,
to walk
in my
statues
and be
careful to
obey my
rules.
And so I
think that is
what Jesus
is referencing.
He's talking
about this
transformed life
that comes
by this
cleansing water,
by this
act of the
spirit
indwelling
us.
Some have
said this
cannot be.
They'll argue,
well, if that's
the case,
Pentecost hasn't
happened yet
when Jesus
talked to
Nicodemus,
so why would
Jesus be
talking about
it?
But again,
D.A. Carson,
super helpful,
he said,
quote,
the charge
is ill
conceived.
Jesus is not
presented as
demanding that
Nicodemus experience
the new birth
in that moment
or in the
instant.
Rather,
he is forcefully
articulating
what must be
experienced
if one is to
enter the
kingdom of
God.
So Jesus is
simply telling
him,
this is the
condition in
the new
covenant era.
This is what's
about to unfold.
This is how
one enters
the kingdom
of God,
being born
again.
And so he's
letting Nicodemus
know that,
that that's
coming and
he needs
to be
born again.
And this
will lead
to this
transformed
life.
This is why
not everyone
who claims
Lord,
and as you
think of the
Sermon on the
Mount,
will enter
the kingdom
of heaven.
Because
claiming the
work of
God in
their life,
and the
proof that
God has
worked in
their life,
is that
transformed
life,
a life that
is bearing
fruit,
a life that
is growing
in holiness.
And this
is why
Jesus says
in Matthew
7,
16,
you will
recognize
them,
true believers,
you will
recognize
them by
their fruits.
There will
be fruit.
And this
does not
mean we
live sinless
lives,
right?
We are
not morally
perfect by
no means.
After all,
John himself
writes in
1 John 1,
8-9,
he says,
if we
say we
have no
sin,
we deceive
ourselves.
In other
words,
of course
you have
sin,
of course
you sin.
We deceive
ourselves if
we say we
have no
sin and
the truth
is not
in us.
But then
he says,
if we
confess
our sins,
God is
faithful and
just to
forgive us
our sins
and to
cleanse us
from all
unrighteousness.
And so
he's not
talking about
moral perfection,
but he is
talking about
a radically
transformed
life.
And so
let me
just invite
you now,
you who
profess Christ,
to consider
your life.
Right?
Can you
point to
a transformed
life?
Not proudly,
but humbly.
Can you
point out
how God
has changed
you?
And do
you remember
when you
lived in
darkness and
understand how
different it
is to
live in the
light now?
Or does
life really
just seem
the same?
Right?
Are you
growing in
holiness?
What fruit
are you
bearing?
How have
you gotten
closer to
God?
And I
pray these
things are
true of
all of us.
And for
those of
you who
may be
visiting
today,
who do
not
profess
faith in
Christ,
I just
genuinely
want to
ask,
aren't you
tired of
the same
old,
same
old?
When I
was in
darkness,
that is to
say,
when I was
an unbeliever,
I remember
many hours
of just
kind of
this inbred
loop of
introspective
pain and
suffering,
just wondering
over and
over again,
why am I
the way that
I am?
Why do I
do the
things that I
know I
shouldn't be
doing?
Why do I
mess up so
many times?
Why do I
get angry?
Why do I
hate some
people?
Why am I
this and
that and
so on
and so
forth?
If you're
a visitor
and that
resonates,
aren't you
tired of
that?
Are you
not desiring
to be
made new,
to be
made whole,
to see all
your sins
and brokenness
turned into
something
meaningful
and something
beautiful?
And Christ
bids you,
come all you
who are weary,
for I am
gentle and
lowly in
heart.
Third, we
see that
rebirth is
a work of
the spirit,
not man.
Verse 6
tells us that
there are two
kinds of
people.
There are
those born
of the
flesh and
there are
those born
of the
spirit.
Now,
while flesh
in the
New Testament
often connotes
primarily the
idea of our
sin nature or
maybe even
original sin,
that is not
the main
emphasis in
Jesus'
usage of
that term
in this
particular
passage.
That's not
to say he's
denying those
things or
contradicting
those things,
it's just to
say he's
using the
word a
little
differently.
So I
know you
all are
going through
Romans right
now or
maybe finished
recently,
I don't
recall.
So all
that stuff
you learned
about the
flesh in
Romans from
Paul,
that's good
and true
and worthy
of thinking
about,
that's not
exactly what
Jesus is
talking about,
so don't
just transport
all that into
John 3.
It's there,
it's lurking
in the
background,
but rather
what Jesus
is doing
here is
he's
emphasizing
that there
are those
who have
only experienced
this natural
earthly birth,
the birth we've
all had with
our mothers,
that we've all
been born of
human flesh,
that we all
descend from
Adam,
this kind of
thing,
and that those
who remain in
that birth,
remain sons of
Adam,
will perish,
whereas there
are those who've
been born again
and born by
the Spirit
from above,
and have been
given the right
to become
children of
God.
So in other
words,
Jesus' emphasis
is not so much
on sin nature
and all those
things that Paul
talks about,
rather his
emphasis is on
our need for
a heavenly
birth,
this work of
the Spirit.
Only God
can do it.
And just think
about the
imagery of birth,
why that's a
good metaphor,
right?
Just ask,
did you tell
your parents
they ought to
conceive you
because you'd
be great?
Obviously not.
You didn't
exist,
right?
Were you a
human agent
with responsibility
that brought
about your
own birth?
Obviously
not.
And so it
is with those
born of the
Spirit.
We don't
seek God,
we don't
influence God
to save us,
unless you
want to count
our sin that
made salvation
necessary,
which would be
a backwards
way of saying
that.
But we
don't do
anything in
this.
This is
God's story.
He's the
Savior,
not me
or you.
And so
rather God,
who is lavish
in grace,
chooses to
send His
Spirit to
save His
elect.
And thus
we get to
verse 7.
Jesus says,
do not
marvel.
So when you
read the
Gospels,
Jesus is
known to
drop some
truth bombs,
some jaw-dropping
comments,
things that
are shocking
to people.
But here
it's as if
He's saying,
I know you're
shocked by
this,
but you
shouldn't
be.
This is no
strange thing.
This is
nothing new.
This should
not surprise
any of you.
This was
not some
mystery hidden
and waiting
for Ephesians
or something.
This was in
Ezekiel 36.
This was
everywhere in
the Old
Testament.
They
anticipated
this
transformed
life,
this life
that is
indwelled
by God's
very own
Spirit.
So He
goes on,
do not
marvel that I
say to
you it
is necessary
for you
all to
be born
from above.
I don't
know what
translation
you're using.
Sometimes it
just says
for you
to be
born,
and you
get the
idea that
he's just
talking to
Nicodemus,
but the
Greek
pronoun there
is plural,
so he's
actually saying
you all,
or you's
guys,
or however
you want
to say
it,
right?
He's saying
you all,
you all
need to be
born from
above.
Well,
who's He
talking about?
It's just
the two of
them.
Well,
again,
remember
Nicodemus
says we
know this,
we know
that,
look how
smart we
are.
And Jesus
says,
yeah,
you and
all of
them,
whether it's
the Jews
He's
representing
or the
Pharisees,
it's up
for debate,
I don't
think it
really
matters.
All of
you people,
people you
represent,
must be
born from
above.
And in
verse 8,
Jesus gives
a powerful
analogy to
the work of
the Spirit
in bringing
about this
new birth.
Jesus,
describing the
work of the
Spirit,
says,
the wind
blows where
it wishes.
You hear
its sounds,
but you do
not know
from where
it came
or where
it is
going.
So it
is with
everyone
born of
the Spirit.
So the
Spirit gives
life to
whom He
will.
We do
not control
the wind.
How much
more true
is that
of the
Spirit?
We do
not even
possess the
knowledge of
who the
Spirit will
give birth
to.
We just
know that
they are
people from
every tribe,
tongue,
and nation,
as Revelation
7-9 says.
But whether
it's Joe
or Jim
or Johnny
or whoever,
we do
not know.
Yet,
if it is
Joe and
or Jim
or Johnny
or whoever,
we'll hear
wind,
so to speak.
We'll see
trees bend,
grass bend.
There will
be evidence
that the
Spirit is
at work
in Jim,
Joe,
and Johnny.
Jim,
Joe,
and Johnny
will talk
differently.
All those
guys will
talk differently.
They'll be
different.
They'll use
their tongues
to talk about
the glory
of God,
love for
God,
love for
neighbor.
And not only
will they
talk about
it,
but more
importantly,
they'll
actually do
it.
They'll
actually love
God and
love neighbor.
And we'll
see that.
Though they'll
do it
imperfectly,
it will
be different.
We'll
see fruit.
They won't
be earthly
anymore.
The
rebirth
that every
human needs
to enter
the kingdom
of God
is entirely
a work
of God.
There's no
amount of
good you
and I
can do
to earn
salvation.
There is
no magical
prayer to
pray to
be saved.
You cannot
even desire
to be
saved left
to yourselves.
As John
writes in
John 3
verse 19,
so just
further along
after our
text,
he says,
people loved
the darkness
rather than
the light
because their
works were
evil.
In other
words,
they hated
Jesus because
they loved
their wickedness.
Right?
How would
somebody who
loves wickedness
ever seek
the Holy
One?
It doesn't
make sense.
If that's not
clear enough,
Paul says
Romans 3
11,
maybe you'll
recall this
from your
series,
he says,
no one
seeks
God.
Period.
No one
seeks
God.
But praise
the Lord
that he
came from
heaven to
save his
people.
This Jesus
who John
introduced as
full of
grace and
truth.
So why
wouldn't
Nicodemus
embrace
Christ?
Why would
he not
turn to
Jesus the
Savior when
this has
been made
so abundantly
clear over
and over
again in
the life
of Christ?
This takes
us to our
third heading,
Nicodemus'
fundamental
problem.
His
fundamental
problem.
Look at
verses 9
through 12
with me
again.
Nicodemus
answered and
said to
him,
How can
these
things
happen?
And
Jesus
answered and
said to
him,
You are
the teacher
of Israel
and these
things you
do not
know.
Truly,
truly,
I say
to you,
that which
we know
we have
spoken of.
That which
we have
seen,
we testify.
And our
testimony you
did not
receive.
You all
did not
receive.
If I
speak to
you of
earthly
things and
you do
not believe,
how,
if I
speak to
you of
heavenly
things,
will you
all
believe?
So you
get the
sense in
verse 9
that Nicodemus
is frustrated.
Nicodemus
specifically is
questioning,
how can one
be born again?
How can this
happen?
How can this
thing be
true that
you are
describing?
Now it's
not a
question of
theology.
He's not
nerding out
and going,
how does
that work?
What's the
process like?
No,
he's in
disbelief.
How can
that be?
Right?
How could
he be
president?
It's that
kind of
question.
How can
that be?
So recall
that Nicodemus
is a
Pharisee.
And scholars
have long
pointed out
that Nicodemus
surely spent
much of his
life as
the teacher
of Israel
telling people
how to be
saved,
how to be
made right
with God.
And so we
can infer
from things
we read in
the rest of
the Gospels
what he might
have said.
Keep Torah,
love God,
love neighbor,
things that
are good,
but not
things that
can save
you.
And then of
course there's
all the
traditions they
wrapped around
it and all
these other
things.
But in the
prior verses,
in verses
3 through
8,
Jesus
completely
demolished
those wrong
ideas.
They're buried
behind the
woodshed.
They're gone,
dead,
meaningless.
And so
Nicodemus,
as I said,
he's not
asking a
sincere question.
He knows
the answer.
He knows
the process,
so to speak,
because Jesus
had already
talked about
it in
verses 3
through 8.
So Nicodemus
is expressing
his unbelief.
He does
not want
to believe
that man
must be
born from
above by
the Spirit.
And you
can imagine
why.
I mean,
the suffering
he'd have to
go through
to give up
his title
as teacher,
to acknowledge
that everything
he's taught
is wrong,
the social
standing he
might lose
as a Pharisee,
as a ruler.
So there's
those aspects
that I'm
helpless
in and of
myself.
And there's
nothing a man
hates more
than feeling
like he needs
somebody's
help.
Right?
We love
self-sufficiency
even though
we are
painfully,
laughably
not
self-sufficient.
And in
verse 10,
Jesus essentially
rebukes
Nicodemus.
He says,
you,
there's a
cut here,
he's mocking
him,
you are the
teacher of
Israel,
and these
things you
do not
know?
In other
words,
how can
you teach
the Word
of God
if you
don't
understand
this most
basic
truth,
this most
fundamental
teaching of
Scripture
for how
one is
made right
with God?
Time and
time again,
from the
Garden to
the New
Jerusalem,
God,
one way or
another,
is telling
his people,
this is how
you are
saved,
and being
saved leads
to a
transformed
life,
and this
thing,
these things,
Nicodemus,
man,
despite man's
best efforts.
And there's
some Johannine
irony here,
right?
John's being a
little bit ironic
here,
he does that a
lot.
I actually got
into a group
text the other
day with Alex
and Ian
Kohler and
Thomas Fisher,
and I was
just saying,
you know,
has it ever
occurred to
you,
John's
probably
like the
funny guy
in the
group?
You know,
when you
read the
Gospel of
John,
there's a
lot of
funny irony
where he's
mocking people
or showing
something to
be dumb
or silly
or just
outrageous.
Well,
this is one
of them,
right?
You are
the teacher.
The irony
is,
remember,
Nicodemus
came to
Jesus saying,
Rabbi,
and Nicodemus,
well-known,
reputable,
the teacher
of Israel,
not just a
teacher,
but Nicodemus
is the
teacher of
Israel.
So you
can imagine
he probably
came to
Jesus maybe
as equals,
maybe even
thinking he
was above
Jesus because
after all,
he's the
teacher.
And here,
Jesus just
outclasses him,
checkmates him,
you're a
teacher?
Really?
And so there's
some irony here.
And Jesus is
pointing out to
Nicodemus,
we are not
equal.
You are not
even a teacher
and you lack
the basic
credentials to
claim such
a role.
And so,
beloved,
I can say to
you with
confidence,
because of
this passage
and others
like it,
that you
should never
sit under
a preacher
or a teacher
who tells
you what
you can
do in
and of
yourself
in order
to be
saved.
That idea,
whatever name
it goes by
of Roman
Catholicism
or some
kind of
liberal
theology
and so
forth,
I don't
care the
name,
but that
is a
man-centered
religion
and man-centered
salvation,
and that
idea bleeds
and permeates
and pops
its head
in so many
ugly ways
in so many
places.
But the
true church
teaches we
are saved
by faith
alone
in Christ
alone.
And as we
know,
even that
faith
is a
gift
from
God,
according
to Paul
in
Ephesians
2,
8.
So in
verse 11,
Jesus
affirms
the
distinctions
Nicodemus
made earlier.
So we
have some
further
kind of
irony
here,
a battle
of wits,
so to
speak.
And Jesus
says in
verse 11,
we have
this and
we have
that.
So remember
Nicodemus
came and
he made
the
distinction.
Jesus
is
acknowledging
that
distinction.
He's
saying,
yeah,
you're
not
one
of
us.
You're
not
born
again.
You're
not
a
Christian.
He says,
we have
seen this,
we have
spoken of
it,
we have
witnessed
this,
we have
testified,
and you
did not
accept
that.
And so
Jesus in
this verse,
verse 11,
he's speaking
of a
particular
knowledge,
and a
particular
thing that
he and
his disciples
have
witnessed.
What is
he describing?
And again,
you go back
to John's
prologue in
John 1,
so verses 1
through 3,
which I already
read a moment
ago,
makes it clear,
Jesus is God,
he was with
God,
all things
created through
him,
by him.
But he
picks up,
we'll pick up
in verse 4
and hear the
rest of what
John has to
say in his
prologue.
So John
writes of
Jesus,
he says,
in him
was life,
and the
life was
the light
of men.
The light
shines in
the darkness,
and the
darkness
has not
overcome
it.
There
was a
man sent
from God
whose name
was John,
talking about
John the
Baptist,
he came
as a
witness to
bear witness
about the
light that
all might
believe through
him.
John was
not the
light,
but came
to bear
witness
about the
light.
The true
light,
which gives
light to
everyone,
was coming
into the
world.
He,
Jesus,
was in
the world,
and the
world was
made through
him,
yet the
world did
not know
him.
He came
to his
own,
and his
own people
did not
receive him.
But to
all who
did receive
him,
who believed
in his
name,
he gave
the right
to become
children of
God,
who were
born,
not of
blood,
nor of
the will
of the
flesh,
nor of
the will
of man,
but of
God.
Now,
you could do
a whole study
just comparing
that passage
with this
Nicodemus
passage.
There are
countless
parallels,
but the
thing to
note with
our time
and for
our purposes
is that
the testimony
in John's
gospel,
the testimony
is this,
that Jesus
is God
incarnate who
has come
to save
the world.
And in
John 3,
this is the
testimony Jesus
refers to.
He's saying,
we've told
you,
I'm God,
I'm here to
save everyone,
and you have
not believed
me.
You have
not come
to me
as I
truly
am.
Though I've
given you
signs and
wonders which
you yourself
acknowledge,
but you
have not
believed.
And this
is Nicodemus'
fundamental
problem.
He cannot
see nor
enter the
kingdom,
nor has
he been
born again,
nor can he
understand
spiritual
things,
because he
has failed
to recognize
whom he
is speaking
with,
Yahweh,
in the
flesh.
And so
verse 12,
Jesus makes
a lesser
to greater
argument.
He essentially
says,
how do you
expect to
understand
heavenly
things,
the things
you want
to know
about?
If you
can't
understand
these
things,
these
earthly
things,
if you
can't
understand
God in
the flesh,
how will
you understand
God in
heaven in
the spirit?
Right?
You're not
ready for
that.
You're not
born again.
You don't
have eyes
to see.
You are
blind.
And so
he says,
I'm right
here,
Nicodemus,
look at
me.
Because all
of Scripture
testifies
about Jesus.
So,
Christian,
if you have
lost confidence
in the
faith,
or if you
find yourself
growing murky
or lacking
understanding,
perhaps cold
to God
and his
word,
I think
from this
passage you
can glean
that you
ought to
focus on
Christ again,
go back
to square
one,
so to
speak,
and work
from there.
All of
Scripture is
about him,
all of
Scripture is
meant to
point you
to him,
and so
look for
him in
the
Scriptures.
And
visitor,
if like
Nicodemus,
you are
inquiring,
you want
to understand
the faith,
maybe you
want to
have
faith,
then don't
continue in
unbelief about
Jesus Christ
as Nicodemus
does.
today is
the day to
profess faith
in Christ
and begin
to see
with eyes,
new eyes
and a
new heart.
We now
see that
Nicodemus'
fundamental
problem is
that he has
not embraced
the testimony
concerning
Jesus Christ,
that Jesus
is the light
of the world,
that Jesus
is life,
that Jesus
is God
incarnate.
And if
that is
Nicodemus'
problem,
and by
extension
everyone
in the
world,
as John
says in
John 1,
then what
is the
solution
to such
a problem?
Well,
let's look at
verses 13
through 15.
Jesus
continues,
he says,
no one
has ascended
into heaven
but the
one who's
come down,
the Son
of Man.
And just
as Moses
lifted up
the serpent
in the
wilderness,
so also
it is
necessary
that the
Son of
Man
can be
lifted up
so that
all who
believe in
his
clearly
speaking
of
himself
and
giving
his
credentials,
so to
speak.
In effect,
he says,
no one
else has
ascended
to heaven.
No one
can claim
to have
the heavenly
knowledge
but me,
the Son
of Man.
So again,
he's further
questioning
Nicodemus'
credentials.
Further,
Jesus is
pointing out
that Nicodemus
ought to
listen to
him because
of who he
is and
where he
has come
from.
By referring
to himself
as the
Son of
Man,
he's alluding
to Daniel
7,
which prophesies
of the
Son of
Man coming
who will
rule for
eternity
and have
dominion and
dynasty and
so forth.
So Jesus
is identifying
himself as
that king.
I'm the
eternal king.
I'm the
king of
kings.
That's what
Son of
Man is
referring to
in this
context.
And then
verse 14,
Jesus references
a story
from
Numbers
21,
6-9.
You may
recall it.
In this
story,
God punishes
Israel in
the wilderness.
He sends
serpents into
their camp and
they start
biting everybody
and they're
dying.
But then
Moses
intercedes.
And God
tells Moses
what to do
so that
Israel can
be spared.
And he
gives a
promise.
So Numbers
21,
verse 8,
God had
just told
Moses to
take a
serpent,
put it on
a pike,
lift it
up.
And then
he says
in Numbers
21,
verse 8,
And it
shall come
about that
everyone who
is bitten,
so those who
are dead,
right,
dying,
everyone who's
bitten and
looks at it,
referring to
the serpent,
everyone who
looks at it
will live.
So back in
John 3,
14,
Jesus is
evoking this
promise,
this story.
It's typologically
saying this applies
to me and then
some because I'm
talking about
eternal life.
And so,
Jesus is
foreshadowing
his crucifixion.
It's great to
hear babies
crying at my
other church.
It's mostly
old,
so you might
hear like a
knee crack,
but that's
about it.
But,
I forgot
this is
recorded.
Shoot.
But back
to John 3,
verse 14,
he's evoking
this context.
He's saying,
if you would
only look
to me,
the serpent
was just a
picture of
me to come.
I,
the son of
man,
who must
be lifted
up.
If you
would just
look to
me,
you will
live.
All those
who look
to Christ
will live.
That's
the solution.
And to
look at him
not merely
as a
teacher or
merely with
some level
of respect.
Just the
other day,
I've been
following all
this stuff
with Richard
Dawkins,
if you
know.
He's
about
atheists.
He hates
Christianity,
but all of
a sudden he
likes it
because the
world's
going crazy,
even though
it's the
world he
invented.
And now
he's saying,
oh,
I'm a
cultural
Christian.
I like
what Jesus
said.
I just
don't think
he existed.
Well,
that's not
enough.
That's not
looking to
Christ.
That's
actually worse
than
Nicodemus.
And there
are many
today who
do that.
So don't
look to
him in
that way,
but look
to him
as the
son of
man,
as king
of kings,
as lord
of lords,
believing
what he
says and
has shown
and demonstrated
about
himself,
and you
will live.
And he
says in
verse 14,
it's necessary
that I'm
lifted up.
It must
be so.
This has
to be.
Why is it
necessary?
Well,
for Jesus
to die
for us,
sin requires
a blood
payment,
death,
and all
that it
entails.
The wages
of sin
is death.
So Jesus
must die
on our
behalf if
he is to
be able
to be
merciful and
gracious while
upholding his
justice and
goodness.
So friends,
if you haven't
gotten it by
now,
Jesus Christ
is our
Savior.
Not yourselves,
not your
parents,
not your
pastor,
certainly not
your guest
preacher,
but Jesus
Christ alone.
And then
verse 15,
this is why
Jesus came.
He says,
in order that
everyone who
believes in
him may
have eternal
life.
Now,
don't hear in
that verse
a passive
threat of doom
and judgment
for those who
do not believe,
though that's
absolutely true
and important,
and if you're
not in Christ,
I encourage you
to think about
that.
But what Jesus
is doing here
is now,
I think,
a warm
invitation.
He is offering
to Nicodemus.
He's saying
to him
as if he was
Israel of old.
Again,
the leader of
the Jews.
Believe in me.
Look to me
as Israel of
old.
Look to
Moses'
serpent,
and you
will live.
Now,
in closing,
I know I'm
going a little
over,
so I'll cut
some of this,
but I just
want to offer
a few
reflections
in light of
this.
I hope no
one is
thinking,
I also
understand why
you may be,
I hope no
one is
thinking that
what's the
point of
this?
Aren't we
Christians?
Is this not
church?
You might be
thinking,
I already
believe in
Jesus.
What does
this have
to do
with me?
Well,
I hope you
already know,
right?
As Christians,
we never
outgrow
the gospel.
We are
daily in
need of
gospel hope.
As a
Christian,
I still
find myself
wanting to
turn to
self-sufficiency,
and I
look in
all the
dumbest
places.
I have
an MD,
we're a
tie to
church now,
right?
I don't
actually think
that way,
but that's
about how
dumb all
of that
thinking is.
And we're
so prone
to it,
we're so
ensnared by
this
self-sufficiency,
this ability
to drive
ourselves,
to be
better,
to be
greater,
and we
are poor,
blind beggars
apart from
Christ.
And so we
are in need
of this
reminder of
our daily
need.
Every hour,
Lord,
I need
thee.
That our
faith and
our justification
come from
Christ,
not our
works or
anything else
that are
standing before
God is
found in
looking to
Christ and
his life,
his death,
and
resurrections.
And friends,
if nothing
else from
this text,
consider how
everything is
meant to
point us
to Christ,
to make
us look
to Christ,
not just
for salvation,
that's where
it starts,
but even
for our
very purpose
and existence
as human
beings,
for our
sanctification,
for our
drive,
why we do
what we do,
why we are
what we are,
all these
things must
be in
submission to
the Lordship
and to the
glory of
Christ.
as Paul
says in
Colossians
1.16,
for by
Christ all
things were
created,
in heaven
and on
earth,
visible and
invisible,
whether
thrones or
dominions or
rulers or
authorities,
all things
were created
through him
and for
him.
And another
thought for us
to consider
in light of
John 3
is this,
who are
the Nicodemuses
in my life?
Now the way
I worded that
might evoke
cringy youth
group memories
for you,
it kind of
does for me,
and I
totally
understand the
whole you're
not David
thing,
I'm there,
I agree.
But what I
mean is this,
right,
we live in
the south,
we live in
Georgia,
this is the
hotbed of
false,
fake
Christianity,
there are
Nicodemuses
everywhere,
people who
respect Christ,
who look up
to Christ,
I'm trying
to do better,
but they
are not
actually in
Christ.
You work
with them,
you might be
related to
them,
I guarantee
you work
with them
and you're
related to
them,
I mean,
they're just
everywhere.
And sadly
and ironically,
while they
profess Christ,
which is maybe
a step above
Nicodemus,
I guess,
they still are
not actually
looking to
Christ.
They have not
believed in
him,
but are still
clinging to
some other
thing,
maybe it's
their morality,
maybe it's
their priest,
their culture,
their membership
with the
Republican Party
or some
other nonsense
thing.
And I
don't say
that as a
joke,
that's a
very real
thing.
And as
disciples of
Christ,
we ought to
confront those
people in
love with the
true gospel as
Jesus did with
Nicodemus.
He didn't care
that Nicodemus
was the teacher
of Israel.
He identified
the fundamental
problem and
addressed it
head-on,
full of grace
and truth,
inviting him
into a life
of peace
and joy
and love
with the
Father.
So let us
go and do
likewise to
the glory of
Christ.
And let's
pray.