[Transcript represents full sermon's text]

       John chapter 3, starting in verse 1: “Now there was a man of the Pharisees named 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 come from God, for no one can do these signs that you do unless God is with him” (ESV).

       We begin with a scene at night, and Nicodemus’ visit of Jesus by night demonstrates his true inner feelings, that he doesn’t want others to know he is visiting him. It would cause criticism for him, after all. His fellow Scribes and Pharisees would question his intent, but maybe in his mind was that he didn’t want anyone to witness this visit, like those of a crowd. Nevertheless, the text tells us that Nicodemus is a ruler of the Jews. A high ranking individual we conclude, one with influence and power. One that people looked up to, to lead them, which, in considering that, begets another reason for the choice of this visitation at night. Nicodemus himself is supposed to have all the answers, and yet he is seeking this Jesus, who isn’t part of the Pharisees, on religious matters. Not something that would go over well with his fellow peers if they knew about it. Even though he uses the plural “we” in his question, it’s likely that a lot of his fellow Pharisees aren’t wondering the same things as he. It’s probable they aren’t and wouldn’t be on Nicodemus’ side. Regardless, he addresses Jesus using the proper term “Rabbi,” which denotes respect toward him.

       Now for Jesus’ response. Verse 3: “Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (ESV).

       The question presented by Nicodemus doesn’t ask about how he can personally be saved from his sins, and yet, surprisingly the whole notion is implied. After all, it is Nicodemus who is coming to Jesus seeking answers. There isn’t any other reason he would be coming to him, to seek him out. The assumption on the part of Jesus is that it must be. Nicodemus is wondering what this whole thing is about, what Jesus being here, what his earthly ministry, is all about. And the answer is presented to him. Jesus cuts straight to the heart. He jumps straight to the point. He tells Nicodemus, and indeed all of us who are listening, how a new life is possible. The desire of the heart of God for each and every individual, for “the Jew first and also the Greek” as the Apostle Paul will tell the Romans (Romans 2:10, ESV). Up and to this point, steps have been made by Nicodemus down his own path, the current path of all Jews at the time. But Jesus is telling him now that circumstances are different. The rules are changing.

       Becoming “born again.” Born again. An interesting and yet sort of strange concept. The sound of it is admittedly appealing. Decades later, the Apostle Paul words it a little bit differently for us in saying: “[I]f anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Out with the old, and in with the new. Of course, the glance at our image reflected back to us in a mirror or observing others around us reveals how real our first birth was, our physical birth. We can see the tangible results of birth. But now, now, it’s not just going to be the following of a strict set of rules in a religious community with like minded individuals. No, rather, it’s going to be a change on the inside instead of the outside. It’s not just merely an external change of life, change of the way we do this, that, and the other. Or, the way we relate to people. Sure, it will include those things. Really, though, in reality, it is a change on the inside the results in all those ‘external’ things. It’s a change of the heart.

       This change of heart, this born again-ness, this second birth, comes into play that moment each of us makes that free decision. It’s a free decision to indeed choose Christ. Again, referencing the Apostle Paul, he tells us specifically and yet simply how this comes about. He told the Romans, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (ESV). That’s the crux of it at first. That’s how it becomes real. A confession with the mouth. That’s why preachers and teachers often have that prayer at the end, like at the Billy Graham crusades from not too long ago, so that individuals can come to believe in God. It’s that alter call, as it’s also called. That’s the confession with the mouth. In Jesus’ time, at that point before his death, burial, and resurrection, it would have simply been acknowledging Jesus as Lord. That’s the simplicity of it. Simon Peter did this in Matthew 16, where it is recorded, “Simon Peter replied, “You are the Christ, the Son of the living God” (16:16, ESV). Jesus’ friend Martha is going to say to him later in our book of John, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world” (ESV). Now, for us today, as Paul said, it includes the fact that Christ has died for our sins and risen from the dead.

       Let’s not let that last part of the verse escape us: “unless one is born again he cannot see the kingdom of God” (ESV). “[H]e cannot see the kingdom of God.” “[H]e cannot see the kingdom of God.” Ultimately, that’s the core essence of the whole thing. The internal drive and intention is to live forever. Death is avoided at all costs. The shattering truth is that there is actually a way you can do that. A way exists where anyone can do that. Anyone can avoid death. Anyone can live forever. Sure, everyone is going to physically die. The material body is going to expire. Additionally, within each one of us is a spirit, and that spirit is eternal. The spirit lives forever. That’s why both Heaven and Hell are eternal in that they last forever, because a person’s spirit cannot be permanently eliminated. Permanence is a fact of every spirit. Otherwise, God would be destroying himself since each person bears the image of God. This “image of God” cannot be deleted. It’s an impossibility of reality. Thus we conclude then, ironically, that even Hell proves persons contain good in them. That’s why it lasts forever. Jesus implies that there’s no other place a person can go. If one “cannot see the kingdom of God” because one is not “born again,” then that conveys that there’s only one other place to go.

       Verse 4: “Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (ESV).

       Nicodemus was apparently stuck in the human realm. The understanding behind Jesus words was lacking. And a lot of you listening today do not comprehend it. The speaker himself didn’t ‘get it’ for a long time. At one point in the experience, half the Gospel of Matthew was read and it was not understood. A least eight sermons were listened to by a well-known preacher until it was truly grasped for the first time, and believed on. Every one of us listening is born of the flesh. Otherwise, we couldn’t be listening. This is our first birth, our birth onto this planet as a human being. But that’s only the first birth. We all understand that, and we are all equal with that. All of us had to come into the world through some kind of physical birth. In contrast, what Jesus is referring to as “born again” is the second birth. It’s the birth by the Spirit, or we might say the Holy Spirit. Born of the Holy Spirit. That’s how we actually become a living spirit versus a dead spirit. Before this second birth, we are a dead spirit. That’s because all of us, no matter who we are, are born into the world with a dead spirit. We all are born with an inner sin-nature. Even if you believe we are born neutral, all of us, no matter who we are, eventually sins, eventually does something wrong, whether against what God has said, or simply against another person.

       Now, what is Christ referring to with the wind analogy? The analogy isn’t referring to the Holy Spirit, but rather the true nature of how people are, who are born of the Holy Spirit, in that they are like the wind. For he said, “So it is with everyone who is born of the Spirit.” That’s the difference. Individuals who are born of the Spirit aren’t just merely religious. They aren’t just following a religion, but they are different. They are different in character. Something exists about them of which you can’t quite put your finger on. You’ll often hear of persons who become saved, who believe in Jesus Christ for the first time, and they say that the person who witnessed the Gospel to them (usually over a long period of time), was just different. The desire had welled-up for what that person had. That difference in disposition, that difference in them of trusting in something outside themselves. This was appealing to the person who had only been born-once, in contrast to born-again. Still dwelling in the natural, the person was, and not anything beyond that. This person who was shining their light wasn’t dead like everyone else. They had a light, and its beams were breaking through the other person’s heart. They were been guided by some unspeakable Force toward this light.

       Verse 9: “Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?” (ESV).

       The expectations of Nicodemus in making his visitation had been disrupted. That’s the first point. That underlies the whole problem with Jesus’ ministry for the Pharisees, and really also the ministry of John the Baptist. Things weren’t as they were expecting them to be. A fancy robe did not adore the Christ, nor did saying grand things, or telling the Pharisees how awesome they were. And the second thing is this. Not only is Nicodemus disappointed, but so is Jesus. Disappointment comes for Jesus. He had apparently expected Nicodemus to understand what he was referring to in regard the the second birth, but he didn’t. The assumption was made due to all of Nicodemus’ studying; with all his comprehension of the Law and the Prophets, surely he would get it. Surely he would understand. But he didn’t understand. Thus, the discouragement ensued. If Nicodemus had understood, he had the power and influence to help others understand. What a benefit that would have been. But someone as familiar with the Scriptures as he didn’t understand, so would others understand?

       Continuing with Jesus’ words, “Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (ESV).

       In our careful glancing of the text, we see Jesus says “we speak of what we know.” “We”—it’s plural. Thus, Jesus is noting what he and John the Baptist had been proclaiming. Jesus remarks for the first time, that of which John had already experienced, as the rejection of the message by the Jews, including Nicodemus at this point. He says, “you do not receive our testimony” (ESV). The Pharisees and other Jews just did not want to change. They wanted to continue carrying out the Jewish religion in a superficial way, rather than in a real way. The greater interest concerned the worldly aspects of it, and not the spiritual aspects of it. Thus, a second birth doesn’t occur for Nicodemus yet. The Apostle Paul noted the following with regard to this human dilemma: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one (1 Corinthians 2:14, 15, ESV). To focus strictly on what is seen with the eyes, on what is logical, on what is even reasonable, is to miss part of the equation. It’s not that those things are bad, in and of themselves, but simply that they are not the whole picture. The entirety of the picture is one that encompasses God, and encompasses what is spiritual.

       The implication behind Jesus’ words seems to be that he had been on the earth before. It might supposed, at this point, considering Old Testament passages, that he indeed had been. An obvious example that can be cited is found in Daniel 3 with the fourth person in the fiery furnace, where Shadrach, Meshach, and Abednego were thrown in there alive, remember, by King Nebuchadnezzar. After they are not consumed, the king sees a fourth person standing among them, which he says, “is like a son of the gods” (Daniel 3:25, ESV). That could of been Jesus. We can also think all the back of God walking in the Garden of Eden, and that could have been the Son. Or, perhaps the Person Abraham was talking to in his negotiation to try to save Sodom and Gomorrah from destruction. Perhaps that was Jesus. These examples, and we could cite others, would explain the meaning behind Jesus’ words of, “No one has ascended into heaven except he who descended from heaven, the Son of Man” (ESV). It could also be that this was a prophesy of what was going to take place soon. That’s certainly another way to look at it. Even the next verse would tie into that understanding, and perhaps the real truth is that it has a double-meaning.

       The mentioning and image of the lifting up of the Son of Man gives us our first clue that Jesus is going to in fact face death. It also gives us our first mention of the possibility for people to possess eternal life. Going to the former first, it’s not understood clearly if Jesus at this point knew it would be death on a Roman cross. The phrase “lifted up” could imply that, but doesn’t necessarily. It could just be that he knows he’s going to die, and the method by which that occurs he doesn’t know for sure. Besides revelation from the Father, he could also probably assume that eventually the Jews would kill him because of what he was saying. After all, they had killed Old Testament prophets. So, the behavior was nothing new. Anyway, moving to the second point, into the subject of eternal life, it’s a really incredible offering by God to people. To think that not only can the sin-nature be dealt with fully and absolutely, but individuals can regain what they were originally supposed to possess all the way back at the very beginning. They can take back what they lost. Eternal life. All that is required is that one believe that Jesus is God, and that the sacrifice he’s about to make for sins will cover them. Later, John 17, in his prayer to the Father, he will define what eternal life actually is.

       Now we arrive at the most famous verse in the entitreity of the Scriptures: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

       To get started, we first have to ask the question of who is actually speaking this verse, and really the verses that flow throughout this whole paragraph. Arguments are made on each side. Some are of the opinion that this is commentary from John, that Jesus’ discourse with Nicodemus is over, and now John is taking the paragraph to provide his input, or probably better said, elaboration on the whole matter of what was just being discussed. Others think that these words starting in John 3:16 actually are the direct words of Jesus, spoken by him, as he continues to speak with Nicodemus, or perhaps to all the the surrounding people. One thing to say, is that if John is taking time to commentate here, and this is not Jesus speaking, it would appear that this is the only time in the Gospel that he does this, besides perhaps at the end of this chapter, and besides all that he said at the very beginning, in chapter 1. However, what is said here does to seem to match the kind of way John typically wrote, especially if we consider his epistles. It sounds like something John would write. So, really, at the end of the day, we just don’t know for sure. Thus, the issue will be left at that, and one will have to decide for themselves who is actually speaking.

       The concept behind this verse is truly loved, and yet, interestingly, this most famous verse of all Bible verses has lead to a great debate. And that’s something we have to talk about. The debate comes in the form of whether or not God truly desires to save everyone in the world, or whether it is particularly (in reality, behind the scenes), only those whom God calls that can be saved, as a special group known as the elect. Can everyone and anyone be saved? Or is that just the human appearance of it? What is meant is that in the inner-workings of heavenly things, in trying to recognize some of what is going on behind the scenes, those things which can’t be seen with the eyes, in those things is it true that God actually decides with each person who is going to believe in him? Strong proponents stand on the side of this second position, very strong and influential indeed. But without diving into it too much, it will be said that the view stated here will be in support for the first position, in that God truly desires for anyone and everyone to come to know him. The position is that individuals have free choice, free-will, whether or not they want to believe, or choose to believe.

       In the final analysis, everyone, each person living, can recognize they have a sin problem. Within the human heart is the knowledge that things are not carried out in right ways all the time, and that desires are present which shouldn’t be present, whatever those desires are. There are moments where the conscience feels violated by one’s own, personal choice. So, people are without excuse, as they know that they aren’t right, and they know, ironically, that they aren’t in right relationship with God. If they do try to worship, it is either through another religion or though a more spiritual or generic understanding of God as a distant being. This latter position is the thought behind a lot of New Age thinking, which is particularly popular in our current time in the twenty-first century. But even the god of the Muslims doesn’t seem like a real nice god. He’s about violence, for instance, in getting his followers to try to force individuals to believe in his religion. But the Jewish God doesn’t use force. He believes in free-will. And that’s a beautiful thing.

       Backing up, despite all this sin that is present in our world, the text says “God so loved the world” (ESV). That’s perhaps startling to some. What is it that God cares so deeply about? Is it the system of the world? Is that what is meant? Doesn’t seem likely, as that would also contradict other places in Scripture. Actually, it’s that he loves the people of the world. So, as he looks down on the earth, he is in love with the people, and this despite their sin. What a difference from the Old Testament view that a lot of us have created in our minds, where we read in Genesis 6, for instance, that God starts the process of destroying the world. That’s the general thought-process concerning God. We think, “God is good, but he also is hard to get along with. He probably really didn’t want to save us, but at the end, he decided it’d probably be best.” That’s how most of us view God, with that negative, pessimistic tone. Despite that, a hidden gem exists back there in Genesis 6, and most either miss it or try to explain it away as not being what it really was. That hidden gem was the description of God as being full of regret. He was deeply saddened in his heart. That changes the picture, doesn’t it? “For God so loved the world.” Jesus understands what we have failed to discern.

       Verse 17: “For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (ESV).

       It continues, it continues. How monumental. It’s the reverse of the what mind naturally tends to think when we try to think about God, and what God is all about. In opposition to our picture, Jesus says he’s not here, not walking the streets, not walking the countryside, to condemn everybody. He’s actually here, he says, to provide everyone with the opportunity to become saved, to truly have a part in saving themselves (ironically, and let’s be careful with that) by believing. We are saved by our belief in the truth, both on the negative side (sin) and on the positive side (salvation). Actually, we ourselves are the ones who condemn ourselves. That’s what the second part says there. “[W]hoever does not believe is condemned already.” Condemned already. Why is that? Because no other way exists to make things right. God is providing a way, and it’s the only way in the spiritual and even natural system that works. Condemnation doesn’t come simply because of an inner-decision not to believe. They are condemned because, as stated already, we all have that sin-nature, that sin problem, and it needs rectified. We aren’t perfect, and we don’t treat others perfectly. That problem needs fixed if we are going to live forever. Thus, by not believing we condemn ourselves as we refuse to rectify the bad situation we are in. It’s not like God is saying, “You have to believe in the Son or else!” To believe in the Son is the only way to make ourselves right. He’s saying he had provided a way for that to be possible. Those who don’t believe are condemned due to their sin. If they had never sinned, they wouldn’t need a sacrifice for sins.

       Verse 19: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (ESV).

       We are presented with the contrast of light and darkness. Light and darkness. Christ, then, represents the light, and we should consider this picture for further understanding. Jesus as a light is one who shines in the darkness. So, it’s as if the world is dark place, and Christ is the light shinning brightly, and those beams that reach people are beams of truth. That truth lights up the mind. Whether the mind decides to keep that light is up to the individual. But, let’s not miss the judgment part. That’s also recorded. Really this is two-fold. On the one hand, the judgment is judgment on the part of the people seeing the light in that they reject the light. They reject the truth, judging Christ as not for them. It’s also true, however, and as Romans 1 tells us, that this judgement is from God because he turns people over in their sin. When the light is rejected, or there is no more light from God’s truth, individuals, due to their natural tendency, will face judgment from the inevitable flow of their sin. God can then withhold truth as a form of judgment, as he knows if he does, the downfall of each person is inevitable due to our inner-nature.

       People love darkness. That’s what the text says. Let’s think about this. For those of us who have been saved, we can recall what it was like before we were saved—how we loved darkness. Some of us, probably most of us, initially resisted the truth when we heard it. It took multiple times for that light to penetrate through our sinful hearts, to get the mind to a point where it was willing to surrender. The light shown in our darkness, and our un-surrendered-ness, if you will, as a whole. It usually, though not always, but usually it’s the light that comes to us, whether that’s from a preacher or a fellow friend. The way to surrender, the way to come out of our mess, is presented to us, as, after all, if we love our sinful ways, we probably aren’t going to want to eliminate those sinful ways. That is, until we are enlightened. Until we see the truth for what it really is. The light shinning brightly. Yet some of us, downtrodden by our sinful ways, may venture toward the light, may try to find truth through some spiritual intent. For again, all truth, at the end of the day, originates from the hand of God, no matter it’s source. How could it not? It can’t come from Satan. It can’t come from the natural or unregenerate person. Worldly truths can, but not spiritual truths, not the truths that will shine light in our darkness. Only that comes from the Word of God, or a light bearer of truth.

- Daniel Litton