Vinegar to drink.

Mark 15.23, 26, Matthew 27.33-34, 48, Luke 23.36, John 19.28-30

Back when David was in deep doo-doo, Ps 69.2 he wrote Psalm 69 to gripe about his enemies. But when he talked about his comforters, Ps 69.20 he commented,

Psalm 69.21 KWL

They gave me bitter food,

and for my thirst, they made me drink vinegar.

It’s a memorable idea, and one which no doubt the authors of the gospels thought of when Jesus was getting crucified. ’Cause Jesus didn’t wanna drink what they provided.

Our culture might be unaware: Back then, you didn’t drink the water. You never knew where it came from, and rarely was it pure. Fastest way to get dysentery or cholera. So the ancients drank wine, either full-strength or watered-down. (Or beer, if your culture made beer.) The alcohol killed any bacteria. Ignore all those teetotalers who claim “wine” back then was actually grape juice: Grape juice was as potentially harmful as water. It needed to be wine.

The gospels aren’t consistent in how they describe the wine Jesus was offered. Mark called it myrrh-wine and Matthew called it wine with χολῆς/holís, “bile.” For Luke and John, it was really old wine, which both of ’em straight-up called ὄξος/óxos, “vinegar.”

Mark 15.22-23 KWL

22 They bring Jesus to Gulgálta Place (i.e. Skull Place).

23 They’re giving Jesus myrrh-wine, which he doesn’t take.

 

Matthew 27.33-34 KWL

33 Coming to the place called Gulgálta, called Skull Place,

34 they give Jesus wine to drink—with bile mixed in,

and on tasting it he didn’t want to drink.

 

Luke 23.36 KWL

They mock him. The soldiers who came were bringing him vinegar…

John states they added hyssop, but the KJV changes John’s account to “[a branch] of hyssop,” Jn 19.29 KJV to sync it up with Mark and Matthew’s account of putting the wine in a sponge, putting the sponge on a reed (or a hyssop stick, I suppose), and offering it to Jesus. But hyssop is also a bitter extract, and may be what Matthew meant by bile. I dunno.

Mark 15.36 KWL

One of the runners, filling a sponge of vinegar,

putting it on a reed, gives Jesus a drink,

saying, “Let me do this;

we might see if Elijah comes to take him.”

 

Matthew 27.48 KWL

One runner quickly leaves them:

Taking a sponge full of vinegar,

putting it on a reed, he gives Jesus a drink.

 

John 19.28-30 KWL

28 After this Jesus, knowing everything was now finished,

says to fulfill the scripture, “I thirst.”

29 A full jar of vinegar is sitting there.

So a sponge full of vinegar, with hyssop put on it, is brought to Jesus’s mouth.

30 When he tastes the vinegar, Jesus says, “It’s finished.”

He bends his head and hands over his spirit.

Yeah, the soldiers and their runners offered Jesus vinegar more than once.

Certain commentators claim the myrrh in the wine was meant to be medicinal. Supposedly the Romans, feeling a little bad for their victims, wanted to numb them just a little to the excruciating pain of crucifixion. Man, is that optimistic of the commentators. Ask your local supplier of essential oils: Myrrh is no painkiller. It wasn’t even a folk-remedy painkiller. The ancients used it as perfume—to keep wounds and medicines from smelling bad. From there, moderns leap to the conclusion it was kind of an antiseptic—it kept wounds from getting infected and gangrenous, right? But it didn’t do that at all: It hid the smell of wounds which were getting septic. It made you worse, not better. Despite your favorite websites, myrrh has no proven purpose in medicine.

So what was it doing in the wine? Myrrh is bitter. (So’s hyssop.) It made the wine taste like bile. And when people taste bile, what do they do? They gag: It tastes like vomit. They’ll frequently even vomit.

Yep, it was the Romans’ sick little joke. The victims got thirsty and begged for wine… so you gave ’em myrrh-wine, and watched ’em freak out. Arguably that was why they put the vinegar in a sponge on a reed: It wasn’t because the crosses were impractically tall. It’s because the soldiers didn’t wanna get puked on.

What became of Judas Iscariot.

Matthew 27.3-10, Acts 1.15-26.

Technically Judas bar Simon of Kerioth, the renegade follower of Jesus whom we know as Judas Iscariot, isn’t part of the stations of the cross. Whether we’re using St. Francis or St. John Paul’s list, neither of ’em figured his situation is specifically worthy of meditation. Although we should study Judas some, ’cause he’s an example of an apostle gone wrong—an example we really don’t wanna follow. Nor repeat. But Jesus was too busy going through his own suffering to really focus on what was happening with Judas.

Judas came up when he handed Jesus over to the authorities… and in three of the gospels, that’s the last we ever hear of him. The exceptions are Matthew—and since the author of Luke also wrote Acts, it’s kinda in another gospel, ’cause Acts is about how the Holy Spirit and apostles started Jesus’s church. But that’s a whole other discussion.

Here’s the problem: For the most part, the Matthew and Acts stories contradict one another.

Not that inerrantists haven’t tried their darnedest to sync them up, and I’ll get to how they’ve tried it. But first things first: The passages.

Matthew 27.3-10 KWL

3 Upon seeing Jesus is condemned,

a repentant Judas his betrayer returned the 30 silvers

to the head priests and elders,

4 saying, “I sin by betraying innocent blood.”

They say, “What’s it have to do with us?

It’s your problem.”

5 Throwing the silver into the temple, Judas leaves,

and goes off to hang himself.

6 The head priests, taking the silver, say,

“We can’t put this in the treasury,

since it’s the value of blood.”

7 Convening, they decide to buy with it the potter’s field,

for burying strangers.

8 Thus that land is called Bloodfield to this day;

9 then the saying of the prophet Jeremiah is fulfilled,

saying, “They take the 30 silvers,

the value of the one they valued,

who was valued by Israel’s sons.

10 They give it for the potter’s field,

just as the Lord directed me.”

 

Acts 1.15-20 KWL

15 In these days, Simon Peter gets up

in the middle of the family to say,

“The crowd is more than 120 people I can name.

16 Men! Family!

We have to fulfill the scripture

the Holy Spirit foretold through David’s mouth

about Judas, who became the guide of those who arrested Jesus.

17 Judas was counted among us.

He received a place in this ministry.

18 He thus got himself a plot of land

from his unrighteous reward,

and was found face-down,

burst open, his innards all spilled out.

19 All Jerusalem’s dwellers came to know it,

so the plot’s called in their dialect Khaqal-Dema,” i.e. Bloodfield.

20 “It’s written in the book of Psalms:

‘Make his house desert, and don’t let settlers in it.’ Ps 69.25

And alternately, ‘Another person: Take his office.’” Ps 109.8

“Oh no! Easter is a pagan holiday!”

Whenever Easter approaches, you might run into Evangelicals who pointedly refer to the day as “Resurrection Sunday.” If not, don’t be surprised when you bump into ’em. And don’t be surprised when they comment, “Resurrection Sunday—not ‘Easter.’ I don’t do Easter. Easter is a pagan holiday.”

It is? According to these guys, it is. About a decade ago there was a meme claiming Easter was named for the Babylonian goddess Ishtar. (The name sounds so similar!) But more often you’re gonna hear the story of some northern European goddess of the spring named Eostre, and during the spring equinox, ancient pagans would worship her with symbols which represent fertility, like rabbits and eggs. And that’s where our secular Easter traditions came from: From pagans.

Okay. Those of us who know Christian history, know Jesus died the day before Passover in the year 33. The first Passover took place at some point in the 15th century BC, on 14 Nisan of whatever year that was. Nisan is the first month of spring, and Hebrew months begin at the new moon, so on the 14th the moon will be full. Christians swiped that holiday. Most of us still call it Passover! (Or some variant of Πάσχα/Páscha, the Greek word for Passover; only northern European languages call it something like Easter.)

So no, we didn’t adopt some pagan European equinox celebration. We swiped a Hebrew holiday which happens to take place the same time of year. And when European paganism was wiped out once European kings turned to Jesus, and ordered their subjects to turn to him too, the Europeans were left with all these unattached customs… with no god to connect ’em to anymore, because all they knew was Jesus.

Is that a problem? Only if people are still worshiping Eostre. But no one’s worshiping Eostre. When Europeans ditched that religion, they stopped worshiping her so hard, today’s historians know next to nothing about her! Europeans abandoned the Eostre legends, the Eostre worship practices, everything. It didn’t even go underground, or get collected in books about bygone mythology, like the stories we still have about Wotan and Thor and Baldr. Eostre’s gone. So gone, some historians doubt she even existed.

It’s exactly the sort of victory over pagan idolatry Christians should be sharing, celebrating, and rejoicing over. Instead we have paranoid Christians who wanna bring Eostre back, solely for the purpose of telling one another we need to hate and fear her. You realize there are real evils in the world we oughta fight, not ridiculous distractions. But nope, we have people trying to play connect-the-dots with other pagan gods, hoping to find some kind of devilish conspiracy theory. Hoping to find something to fear. Hoping to find something with which they can spread fear. Which says all kinds of devilish things about them.

Hence their dire warnings: “Watch out for these secular Easter traditions! If you do ’em, you might unintentionally worship Eostre. And God will be very, very angry.” And smite you somehow. Or smite the whole country. Supposedly he’s petty like that.

Okay. Any depiction of God which doesn’t describe him as gracious, which claims he’s eagerly planning to punish his kids for our unwitting errors, clearly hasn’t been paying any attention to the way Jesus describes his loving Father. ’Cause God does grace. Whereas these fearful Christians, and the churches where they get or spread their ridiculous rubbish, do not. It’s why they’re so fearful.

Don’t mimic such godless, fruitless people. Follow the Spirit. And use your head!

Jesus prays at Gethsemane, in 𝘔𝘢𝘳𝘬.

Mark 14.32-41.

St. Francis’s stations of the cross begin with when Jesus is given his cross. (Duh; it is the stations of the cross.) But Jesus’s suffering actually began earlier, so St. John Paul’s list also begins earlier—with Gethsemane, the olive garden on Mt. Olivet, where Jesus prayed he might not go through the crucifixion. Yet in his same prayer, he prayed, rightly, God’s will be done.

Mark 14.32-41 KWL

32Jesus and his students come to a private property

whose name is Gad Smáni/“oil press.”

He tells his students, “Sit here while I pray.”

33Jesus takes Simon Peter

and James and John with him.

He begins to be distressed and troubled.

34Jesus tells his students, “My soul is intensely sad,

to the point of death.

Stay here and stay awake.”

35Going a little further,

Jesus is falling to the ground and is praying

that the hour might pass him by,

if it’s possible.

36Jesus is saying, “Abba! Father!

For you¹, everything is possible!

Take this cup away from me!

But it’s not what I will,

but what you¹ will.”

37Jesus comes and finds his students sleeping.

He tells Peter, “Simon, you’re¹ sleeping?

You¹ can’t stay awake one hour.

38Stay awake and pray!—

lest you² come to temptation.

You have a truly eager spirit—

and weak flesh.”

39Going away again, Jesus prays,

saying the same words.

40Coming back again, Jesus finds his students sleeping,

for their eyes are very heavy.

They didn’t know how to answer him.

41Jesus comes back a third time,

and tells his students, “Sleep the rest of the time.

Get your² rest.

It’s enough.

…The hour comes.

Look, the Son of Man is betrayed into sinners’ hands.”

This story comes up in the synoptic gospels. It’s not really in John, whose author had to do things his own way:

John 18.1-2 NRSVue

1After Jesus had spoken these words, he went out with his disciples across the Kidron Valley to a place where there was a garden, which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place because Jesus often met there with his disciples.

John Paul recognized this is the beginning of Jesus’s passion, not when he was sentenced to death later that night. ’Cause that’s what the gospels depict: He went into the garden to pray, and suddenly it’s like he’s blindsided with emotion. It freaked him out a little. He wanted to pray; he wanted his kids to pray for him. But as people do when they’re up past their bedtime praying (and not just kids; don’t just blame this on their spiritual immaturity), they fell asleep on him. Three times.

Still, Jesus was really agitated, and John Paul recognized it’s this psychological trauma which marks where Jesus’s suffering began. Not just when he was taken away to die.

How much of the Nicodemus discourse did Jesus say?

John 3.1-21.

There’s a big debate among bible scholars, and you’ll see it reflected in various bible translations: How much of Jesus’s talk with Nicodemus consists of a direct quote from Jesus? Does Jesus stop talking in verse 15, and the rest is the apostle John’s commentary? Or is it all a Jesus quote?

You can see this when you compare bible translations. Some translations make it all a Jesus quote; some don’t. Check out the English Standard Version and the New International Version.

John 3.1-21 ESV 1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 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.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 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?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter 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 Do not marvel that I said to you, ‘You must be born again.’ 8 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.” 9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 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. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. 16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 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. 18 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. 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. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 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.”

John 3.1-21 NIV 1 Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. 2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” 3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” 5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” 9 “How can this be?” Nicodemus asked. 10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things? 11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. 12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven except the one who came from heaven—the Son of Man. 14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him.” 16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. 19 This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.

Heck, in the Word Biblical Commentary, commentator George R. Beasley-Murray ends Jesus’s statement with verse 12, and “Nobody’s risen up to heaven…” etc. Jn 3.13 is all John.

Why’s this a big deal? Honestly, it’s really not. Whether Jesus said it or John said it, it’s still Spirit-inspired bible, and just as valid. Doesn’t matter whether the Spirit moved John to write it, or Jesus personally taught it to Nicodemus. Ultimately the ideas originate with God.

But you know how Christians get sometimes: If it’s in the red letters, it’s extra important. Because Jesus said it. Since we need to especially pay attention to Jesus’s teachings, we need to exalt ’em far more highly than if some ordinary apostle wrote it, whether that apostle is John, Paul, George, Ringo, Luke, Matthew, Sosthenes, Mark, Peter, James, Timothy, Silas, Jude, or whoever wrote Hebrews.

Lifting Jesus exposes the world’s darkness.

John 3.17-21.

God will judge the world at the end of time. Rv 20.11-15 But too many Christians have the false belief, and wanna have the false belief, and promote the false belief, that God is judging the world right now. Because they’re judging the world right now. It’s pure projection.

In contrast, Jesus says multiple times he isn’t here to judge the world, but save it. True of his first coming; true of his second. He’s coming back to save the world again; not by defeating sin and death again, but by personally leading all his followers (well, the ones who aren’t secretly hypocrites) to actually love our neighbors, make peace, and legitimately fix the world’s problems instead of sitting around waiting for him to do something. You know, do what he’s always taught us to do.

But since it’s way easier to just condemn the world and wash our hands of it, we usually do that. And adopt any beliefs which tell us Jesus thinks exactly like we do—that when he returns, he’s gonna burn the world down, kill all the wicked, and set up a New Jerusalem with only them in it. It’s a graceless, and therefore sick ’n twisted ’n totally unlike Jesus, version of things. It’s not good news; it’s evil.

In Jesus’s discourse with Nicodemus, he once again says it: His mission is to save the world. For God so loved the world that he saves those who trust him. Jn 3.16 And for those who don’t really trust him—including all the Christians who preach their own sick ’n twisted “gospel” instead of what Jesus actually teaches, because they don’t trust Jesus enough to actually care what he teaches—Jesus doesn’t have to judge them. Their actions pretty much do that for him.

Back to the discourse:

John 3.17-21 KWL

17 “For God doesn’t send his Son into the world

to judge the world,

but so that, through him, he might save the world.

18 One who trusts the Son is not judged.

One who doesn’t trust him, was already judged—

because they didn’t trust the name

of the only begotten Son of God.

19 This is the judgment:

The light came into the world.

People love the darkness more than the light,

for their works are evil.

20 Everyone who dabbles in meaningless stuff

hates the light,

and doesn’t come to the light

lest their works be rebuked.

21 One who does the truth

comes to the light,

so their works might be made known

because they were a labor done in God.”

Now this passage tends to confuse certain Christians—and certain pagans love to play dumb and deliberately let it confuse them—because in verse 17, Jesus says he’s not here to judge the world. (Or condemn the world; κρίνῃ/kríni, “he might critique,” can be translated either way.) Yet even though he says he’s not judging the world… verse 18 sure does make it look like he’s judging people who don’t trust him, and verses 19-21 sure do make it look like he’s judging people who embrace darkness instead of light.

But lemme point out the verb tenses here. Jesus isn’t here to (present-tense subjunctive) judge the world; but one who doesn’t trust the Son of God (perfect passive) was already condemned, at some point in the past. It’s the difference between a defendant on trial, and a convicted felon: One has yet to be judged, and the other’s been judged. And Jesus isn’t involved in either dude’s judgment. He’s actually here to save them both: If the convict wants parole, turn to Jesus! And if the defendant wants the verdict set aside, turn to Jesus!

So how do we know who’s a convict and who’s not? Simple. Jesus is the world’s light. If they’re not a convict, they’re happy to be in the light; it proves God is living and active in their lives. Jn 3.21 And if they are a convict, it’s just the opposite; they stick to the shadows, so they can hide their hypocrisy and disguise it as Christianity.

For God so loves the world.

John 3.14-17.

One of the first memory verses Christians are encourage to put into their brain is John 3.16, which many of us have memorized in the King James Version:

John 3.16 KJV

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

I’ve heard a number of sermons and sermon series about this verse. I’ve read entire books written about this verse. I’ve watched a crappy video series about this verse, which featured some really bad actors in a really long one-act play about how important this verse is. And many an Evangelical Christian has told me this is the gospel, all summed up in one verse. This is the good news. This is Christianity.

Yeah, it’s not. The gospel is what Jesus says it is, and he articulated it in Mark 1.15.

Mark 1.15 KJV

And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

The kingdom of God is at hand. Not that John 3.16 is an unimportant or irrelevant verse at all! It tells us something vitally important about how the kingdom works—namely that we gotta believe in Jesus. And it reminds us a significant component of the kingdom is the age to come. But John 3.16 doesn’t mention the kingdom, and if you don’t know God has a kingdom and Jesus is its king, you don’t have the gospel. You have something about the gospel, but you’re missing a bunch of vital details.

In context, this verse comes in the middle of Jesus instructing Nicodemus, right after he objected to people who think they know it all, and therefore won’t listen to him. He knows what heaven is like, for that’s where he came from. He knows his Father, and if you know him you’ll know his Father too. He is the only one who can make clear sense of God. So you kinda have to pay attention to him. And lift him up so others can see him, listen to him, and trust him too.

John 3.14-17 KWL

14 “Same as Moses lifted up the snake in the wilderness,

it’s likewise necessary to lift up the Son of Man,

15 so everyone who trusts in the Son of Man

{might not be destroyed,

but} might have life in the age to come.

16 For this is how God loves the world.

Therefore he gives his only-begotten Son,

so that everyone who trusts in him

might not be destroyed,

but might have life in the age to come.

17 For God doesn’t send his Son into the world

to judge the world,

but so that, through him, he might save the world.”

We gotta look at Jesus. He defines Christianity. Not a bible verse; not even a particularly good bible verse. Not a church, not a movement, certainly not popular Christian culture. Jesus alone; Jesus’s teachings and actions and life and power. That’s why God sent his Son into the world—to give us someone to follow and mimic.

Unfortunately too many people have bent this verse a whole bunch, and got us to focus not on Jesus’s life, but entirely on Jesus’s death.

It’s hard to teach people whose minds are made up.

John 3.9-13.

When Nicodemus came by night to suss out Jesus, our Lord began their discussion by talking about getting born again. Because we gotta be born again. Flesh and blood can’t inherit God’s kingdom. 1Co 15.50

Evangelical Christians tend to claim “being born again” is purely a spiritual transformation. Not a radical change of character into one which produces good fruit. Not a resurrection into eternal life. It’s how they avoid both trying to develop good fruit, and adopting a proper view of the second coming instead of the End Times bloodbath they’re kinda fantasizing about in which Jesus smites all their political foes.

Being born again is a deep, challenging idea. Which Nicodemus balked at… as people will do when they’re confronted with something which demands real, transformative change of them. He began with the typical skeptic’s joke of “What, you mean that literally?” Jn 3.4 No; you misunderstand how new life works. But now Nicodemus went with a different skeptic’s tack: “Okay, explain how this is gonna happen.” In other words, explain it so I can critique it.

But Jesus, who’s far wiser than most people realize, didn’t take the bait.

John 3.9-13 KWL

9 In reply Nicodemus tells him, “How can these things happen?”

10 In reply Jesus tells him, “You’re Israel’s teacher.

You don’t already know these things?

11 Amen amen! I promise you:

We’ve known what we’re talking about.

We’ve seen what we’re testifying about.

You people don’t receive our testimony.

12 If you don’t trust me when I tell you earthly things,

how will you trust me when I tell you heavenly things?

13 Nobody’s risen up to heaven

except the one who comes down from heaven:

The Son of Man.” {Who’s in heaven.}

Text that was added to the New Testament by the Textus Receptus (and therefore found in the King James Version and NKJV) are in braces: John didn’t actually write it, and Jesus didn’t actually say it. Wouldn’t make any sense if he did. If Jesus had told Nicodemus the Son of Man is in heaven, it’d imply Jesus isn’t the Son of Man, because Jesus was right there, on earth, teaching the Pharisee senator about himself. He’d have to give Nicodemus a whole extra lesson about how the Son of Man was on both heaven and earth at the same time. Which he wasn’t; the whole point of verse 13 is to tell him the Son of Man came down from heaven.

And yet we have Christians who think the Textus and KJV have it right; that somehow Jesus was in heaven at the same time he told Nicodemus he’d come down from there. Somehow he was in two places at once, ’cause despite being in a human body, he’s God and omnipresent at the same time. But this is a heresy which turns Jesus into the remote-control avatar of the heavenly Son of God, instead of being fully God. Nope; not going there! If “Who’s in heaven” is to be seriously considered part of the text of John (and it’s probably best we don’t), it’d have to be an additional comment of the author of John—reminding us the Son of Man is in heaven now, but at the time he was talking to Nicodemus, he wasn’t yet.

Anyway. There’s a regular theme we see throughout John where Jesus tries to teach people something, but they can’t handle his teaching. This’d be one of those times.

Not because it’s impossible to understand Jesus! We give newbies the gospel of John, and they read it, and understand Jesus just fine. He’s deep, but he’s intelligible. John wrote most of his gospel in pretty basic Greek too, so most of the time it’s really easy to translate. Jesus uses tons of metaphors, but big deal; every culture has metaphors, and the ancient Hebrews were thoroughly familiar with metaphor; read Psalms and the Prophets sometime. Metaphor-a-rama.

The issue isn’t that Jesus goes over people’s heads. He doesn’t. The issue is people don’t want him in their heads. He’s too challenging! Too antithetical to the stuff people prefer to believe. Too contradictory to the stuff they grow up with, and take for granted. Too convicting.

And there’s another theme seen throughout John, which we also see right here in this passage: Jesus finds this rampant closed-mindedness really annoying.

You have to be born again.

John 3.3-8.

“Born again” has become a Christianese cliché, a phrase we use to mean we’ve come to Jesus, and now we’re all different. And no, you might not be able to see we’re any different, ’cause we still act like the same fruitless, raging jerks you’ll find at political rallies and sporting events. But no, really, we’re born again! We said the sinner’s prayer (possibly years ago) and now we’re new creations in Christ. Bible says so.

Is that anything at all like what Jesus is talking about? Well it’s like what Jesus is talking about; it’s borrowing his idea that some sort of spiritual transformation has happened in a Christian’s life. Problem is, this spiritual transformation, if it’s valid, produces good fruit. That’s the part Christians tend to skip over, because plenty of “born again” Christians haven’t changed at all, and the only fruit they produce is excuses for why all their definitions for the Spirit’s fruit don’t sound at all like basic commonsense definitions should. Why their definitions kinda sound like they’re making excuses for why they have no such fruit.

In short it’s hypocrisy. Let’s not do that.

As popular Christianity would have it, “I’ve been born again” pretty much means “I believe Jesus individually saves me from hell.” Sometimes they also correctly believe he saves us from sin and death. So, y’know, they have one basic orthodox belief. One. Whether they get more of ’em, or whether they produce good fruit, or whether they follow Jesus’s teachings and stop sinning, are entirely different deals. As you’ve seen.

Now let’s look at Jesus’s expectation. As he explained it to Nicodemus:

John 3.3-10 KWL

3 In reply Jesus tells him, “Amen amen! I promise you:

Unless one is born all over again,

one cannot see God’s kingdom.”

4 Nicodemus tells Jesus, “How can a person, being old, be born?

One can’t enter one’s mother’s womb a second time and be born.”

5 Jesus answers, “Amen amen! I promise you:

Unless one is born out of ‘water’ and Spirit,

one cannot enter God’s kingdom.

6 One who was born out of flesh, is flesh.

One who was born out of Spirit, is spirit.

7 You ought not wonder because I tell you

that you have to be born all over again.

8 The Spirit blows wherever he wants.

You hear his voice,

but you didn’t know where he comes from,

nor where he goes.

Same with everyone born of the Spirit.”

Briefly I should mention the “born out of ‘water’ ” bit. I, and many commentators, are pretty sure Jesus uses “water” as a euphemism for bodily fluids. Some of ’em think it refers to the woman’s water breaking during childbirth; some of ’em think it refers to semen. In general it means what physically has to happen before a baby is made. And getting born of the Spirit is what spiritually has to happen before a Christian is made.

The Greek word πνεῦμα/néfma can mean both “wind” and “spirit” and “[Holy] Spirit.” (So can the Hebrew word רוּחַ/ruákh.) Translators have to determine from the context of the passage which definition is correct. You notice most bibles go with “wind” in verse 8: “The wind bloweth where it listeth,” has the KJV. I went with “Spirit” for a few reasons. One is Jesus may mean wind, but he meant for Nicodemus to simultaneously think of both wind and the Holy Spirit; the statement is true of both the wind and the Holy Spirit. One can detect the Spirit’s activity—one can hear his φωνὴν/fonín, “sound, voice”—but does that really mean we know what he’s up to? Not necessarily. Likewise do we know what the Spirit does within us? Not necessarily.

Should we? Well, yeah! Pay attention to him! Follow him. Don’t just dismiss what he’s doing, and presume he’ll just grow fruit within us without any participation on our part. Because it doesn’t work that way at all—as demonstrated by all the fleshly Christians in the world who make “born again” sound like a silly joke to pagans.

Introducing Nicodemus.

John 3.1-4.

Because Cardinal Stephen Langton divided the gospel of John into chapters in the late 1100s, people tend to read John 3 without bothering to read the verses which come right before it. So they kinda miss the context where Jesus knows he can’t fully trust anyone. It’s kinda important to be aware of, because the very next thing in the gospel is when Nicodemus comes to visit him.

And the message Nicodemus brings him? “Rabbi, we know that thou art a teacher come from God.” Jn 3.2 KJV Who’s the “we”? The Judean senate. Nicodemus is an ἄρχων/árhon, “first-rank person,” a word often translated as “prince,” but this does not mean the son of a king or another prince; it means the number-one guy in the country. Or a member of the top caste, or someone from one of the most prominent families in Judea. Nicodemus’s family was important enough, rich enough, politically powerful enough, for him to buy a seat and a vote in their συνέδριον/synédrion (NIV “Sanhedrin,” KJV “council”), the assembly led by the head priest which ran everything in Judea which the Romans didn’t.

So the Judean senate knew Jesus is a teacher who came from God.

And… so what?

Did it mean they respected him as someone sent from God? Listened to him? Carefully considered whatever he taught, and once they determined it jibes with the scriptures and God’s character, followed him? Invited him to speak before the senate, and kept records of his wisdom? Invited him to lunch, at least?

Nope. They ignored him. Except for one senator, who went to visit Jesus at night so he’d be less likely to be seen publicly talking with our Lord in temple or synagogue or the streets.

Like John said, Jesus didn’t trust ’em with himself, because he’s fully aware of what’s in people. Jn 2.24-25 He knew exactly why the senate realized he came from God, but wouldn’t acknowledge him: It’d mean they’d have to repent. They’d have to stop compromising the worship of God and the following of his Law because of their pursuit of political power. They’d have to stop being hypocrites.

But they weren’t gonna make any such changes. Because they didn’t fear God—same as the unjust judge in Jesus’s Persistent Widow Story. (No doubt Jesus based that judge on actual judges in the senate, and his hearers knew exactly the kind of unjust judge he was talking about.) Didn’t follow God at all… yet arrogantly figured he was guaranteed a spot in God’s kingdom because he was a descendant of Abraham. Same as the self-described Christians in our country who assume they’re guaranteed a spot too, because they once said the sinner’s prayer.

Anyway. Nicodemus came with what he thought was good news for Jesus: Hey, in case you were wondering (’cause none of us ever said anything about it), we actually think you’re legitimately from God! You unofficially have our thumbs-up. Great news, huh?

But no, that’s not gonna cut it with Jesus. It’s not enough for them to recognize Jesus comes from God. You wanna see God’s kingdom—the one Messiah’s gonna personally inaugurate into the world—you have to be born again.

John 3.1-4 KWL

1 There’s a person from the Pharisees, Nicodemus by name,

a leader of the Judeans.

2 At night, this Nicodemus comes to Jesus

and tells him, “Rabbi, we knew you, a teacher, came from God:

No one can do these milestones which you do

unless God is with them.”

3 In reply Jesus tells him, “Amen amen! I promise you:

Unless one is born all over again,

one cannot see God’s kingdom.”

4 Nicodemus tells Jesus, “How can a person, being old, be born?

One can’t enter one’s mother’s womb a second time and be born.”

Being born again is a big concept, and I’ll get to it in another article. Today I’m just gonna focus on Nicodemus: Who this guy is, why it’s a big deal for him to come to Jesus, why what Jesus taught him blindsided him, but why it was a big deal for both him and us Christians. After all, part of Jesus’s lesson to Nicodemus has John 3.16 in it y’know.