[Propertalk] Tidbits for sermons on Jn. 3:1-17, Part 3

[Joe Parrish]

The longer I think about it the more I believe Jesus is not on about Baptismal water when he talks to my favourite Irishman (Nick O'Demus. Nor, I should add, is he on about water for whiskey) but the waters of birth. In context that makes much better sense. Over all, Jesus doesn't appear too bothered about baptism, unless, that is, you believe he really is behind MT 28:19. Here he's contrasting human physical birth with divine Spiritual birth in powerful imagery. And bringing them together. 

http://www.angelfire.com/journal2/marginallymark/MMKJN3117TRIN.html

Brian McGowan
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The name Nicodemus is very illustrative.  It means; "victorious among his people."  We'll learn more about Nicodemus in the next paragraph, but it is interesting to see that even his name was indicative of his character.  The character of this certain man points to the fault of all people.  God does not call us to be victorious among men but instead, humble before the Lord.

http://onefamilyoutreach.com/bible/John/jn_03_01-17.html

Source: Jerry Goebel: 2007 © http://onefamilyoutreach.com.
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The point being made in verse 15 is that whoever looks to the crucified Christ, trusting him for their eternal standing before God, that person finds themselves "in" Christ, ie. identified with Christ on the cross. They are included in both the humiliation and glory of Christ. They die with him and rise with him. 

http://www.lectionarystudies.com/studyg/trinitybag.html

Bryan Findlayson
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Verses 1-2. Nicodemus is a leader of the Judeans. (Not "Jews" as per the NRSV. Using the translation, "Jews," misses John's biting contrast between Jesus, the country bumpkin Galilean, and the elite Jerusalem-based Judeans.) 

http://www.holytextures.com/2009/05/john-3-1-17-year-b-trinity-sunday.html

David Ewart, 2009
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3:16, taken in isolation, appears to emphasise Jesus' death and invites interpretation from within the framework of vicarious atonement, as though God sent the son to sacrifice himself on the cross and by that means was able to give life. It is quite possible, that 3:16, life 3:5, draws on such traditions (see Gal 2:20; 4:4; Rom 8:4,32), but, read in the context of the gospel, including its understanding of Jesus' death, its focus is not an act of vicarious atonement, but God's act of giving and sending the Son to make the Father known. That went on throughout his life and came to a climax in the lifting up (for the eyes of faith: exaltation through) on the cross (3:14-15). The salvation and life comes through believing the offer, responding in openness to the person. 

http://wwwstaff.murdoch.edu.au/~loader/MkTrinity.htm

William Loader
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The "serpent" (v. 14) is mentioned in Numbers 21:9-11: there the people were bitten by poisonous snakes; some died and others became gravely ill. Instructed by God, Moses mounted ("lifted up") a bronze snake on a pole. Those who looked at this emblem (trusting in God) were healed, lifted up, given life. God in his love provides eternal life to all who believe (v. 16). If you willfully do not believe, you will perish. There is no third alternative! God's intention is that you believe, rather than be condemned (v. 17).

http://montreal.anglican.org/comments/archive/btrinm.shtml

Chris Haslam 
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Verse 3: "born from above": The NRSV offers an alternative translation in a footnote: born anew. Sanders, J.N. The Gospel according to John London: Black 1968,  thinks that this is probably what Jesus said. The Greek word, anothen, can from above, anew or again. Although several translations consider "from above" to be preferable, anew fits better with Nicodemus' somewhat sarcastic questions in v. 4.

http://montreal.anglican.org/comments/archive/btrinl.shtml

Chris Haslam 
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