Jesus prays at Gethsemane.

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.

Mark 14.32-41 KWL

32 Jesus and his students come to a field

whose name is Gat Semaním/“oil press.”

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

33 and Jesus takes Simon Peter

and James and John with him.

He begins to be distressed and troubled.

34 Jesus tells his students, “My soul

is intensely sad, to the point ofdeath.

Stay here and stay awake.”

35 Going a little further, Jesus is falling to the ground

and is praying that, if it’s possible, the hour might pass him by.

36 Jesus is saying, “Abba! Father!

For you, everything is possible!

Take this cup away from me!

But it’s not what I will,

but what you will.”

 

37 Jesus comes and finds his students sleeping.

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

You can’t stay awake one hour?

38 Stay awake and pray!—

lest you come to temptation.

You have a truly eager spirit—

and weak flesh.”

 

39 Going away again, Jesus prays,

saying the same words.

40 Coming back again, Jesus finds his students sleeping,

for their eyes are very heavy.

They didn’t know how to answer him.

41 Jesus comes back a third time,

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

Get your 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 in John, whose author had to do things his own way:

John 18.1 KWL

Upon saying these things,

Jesus goes with his students over the Kidron ravine,

where there’s an olive garden.

He enters it,

and his students follow.

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.

Stations of the cross: Remembering Christ’s suffering.

In Jerusalem, Israel, Christians remember Jesus’s death by actually going down the route he traveled the day he died. It’s called the Way of Jesus, the Way of Sorrows (Latin, Via Dolorosa), or the Way of the Cross (Via Cručis). When I visited Jerusalem, it’s part of the tour package: Loads of us Christians go this route every single day, observing all the places Jesus is said to have suffered. Really solemn, moving stuff.

But most of us Christians don’t live in or near Jerusalem, and some of us can’t possibly go there. For this reason St. Francis of Assisi invented “the stations of the cross.” In his church building, he set up seven different dioramas. Each represented an event which happened as Jesus was led to his death. The people of his church would go to each diorama—each station—and meditate on what Jesus did for us all.

Yeah, this is a Catholic thing, ’cause Francis was Roman Catholic. But it’s not exclusively Catholic: Many Lutherans, Anglicans, and Methodists use stations of the cross too. Be fair: If a Protestant invented it, you’d find Protestants doing it everywhere. ’Cause it’s a really useful idea.

It’s why I bring it up here. The stations of the cross are a clever, more tangible way to think about Jesus’s death, what he went through, and what that means. It’s why lots of Catholic churches—and a growing number of Protestant churches—keep the stations up year-round. Could take the form of paintings, sculptures, or stained-glass windows. Christians can “travel the Way of Jesus” any time we wanna contemplate his death, and what he did for us.

If you’ve ever seen Mel Gibson’s The Passion of the Christ, he made sure to include all the traditional stations in his movie. As do Catholic passion plays, reenactments of Jesus’s death. Protestant passion plays too, though we tend to skip most of the events we don’t find in the gospels. ’Cause as you’ll notice, some of Francis’s stations came from the popular culture of early 1200s Italy. Not bible.

The 14 stations.

Originally Francis arranged seven stations. Sevens are really important in medieval Christian numerology: Days of the week, years between sabbath years, the sevenfold Spirit of God. Rv 4.5 Supposedly the number represents something complete, like God’s creation week. Christians are still ridiculously fond of sevens. So here ya go: The first draft of the stations of the cross.

1. Jesus is given his cross.
2. Jesus falls down.
3. Jesus encounters his mother.
4. St. Veronica wipes Jesus’s face off.
5. Jesus falls down again.
6. Jesus is crucified.
7. Jesus is laid in his tomb.

No, the gospels never mention Jesus falling down. I know; you totally thought he did fall down, didn’t you? Everybody depicts it: Paintings, movies, passion plays; Jesus is always keeling over. Sometimes with his hands strapped to the crossbeam so he can’t catch himself, so his face smacks right into the pavement stones. It’s a good example of how Christian popular culture has some not-as-biblical-as-you-think things in it.

St. Veronica is less familiar to Protestants. She’s a bleeder Jesus cured, and according to legend she was there in Jerusalem as Jesus was led to his death. As he passed, she let him wipe his bloody face on her veil, and it miraculously turned into a photorealistic image of him. Nope, this story’s not in the bible either. But in Francis’s part of Italy, it was a huge fad for churches to have a “veronica,” a cloth with Jesus’s face painted on it. So into his stations it went.

Different churches fiddled with the stations, their order, and their number. Some of ’em created thirty stations. The current “standard set” consists of 14 stations: Two sets of seven. (Gotta love those sevens.) Sometimes they add a 15th station, representing Jesus’s resurrection. Anyway here they are.

Jesus is condemned to death. Jesus is given his cross. Jesus falls down. Jesus encounters his mother. Symon of Cyrene takes Jesus’s cross. St. Veronica wipes Jesus’s face off. Jesus falls down a second time.

Jesus speaks to the “daughters of Jerusalem.” Jesus falls down a third time. Jesus’s clothes are stripped off. Jesus is nailed to the cross. Jesus dies. Jesus’s body is removed from the cross. Jesus’s body is put in the tomb.

What’s with Jesus falling down thrice? Because three’s another important number in medieval Christian numerology. You know, like the trinity; the three patriarchs Abraham, Isaac, and Jacob; the three days and nights Jonah was in the whale; Jh 1.17 Jesus’s three temptations and third-day resurrection… I could go on, but you get it.

As you move to each station, custom is to pray a little something at each. Catholic congregations tend to go like so:

LEADER. “We adore you, O Christ, and we praise you.”

EVERYONE. “Because by your holy cross you have redeemed the world.”

A lot of Christians—myself included—figure the bible is more historically accurate than tradition, so we prefer to stick to the gospels, ’cause we know they actually happened to Jesus. For our sake, St. John Paul came up with scriptural stations of the cross in 1991. Personally I like John Paul’s list better. It’s more thorough.

1. Jesus prays in Gethsemane. Mk 14.32-42, Mt 26.36-46, Lk 22.39-46, Jn 18.1-2
2. Jesus is betrayed by Judas and arrested. Mk 14.43-52, Mt 26.47-56, Lk 22.47-54, Jn 18.2-12
3. Jesus is condemned by the Jewish senate. Mk 14.55-65, Mt 26.59-68, Lk 22.63-71, Jn 18.19-24
4. Jesus is denied by Peter. Mk 14.66-72, Mt 26.69-75, Lk 22.54-62, Jn 18.15-18, 25-27
5. Jesus is judged by Pilate. Mk 15.1-15, Mt 27.11-26, Lk 23.1-25, Jn 18.28-40
6. Jesus is flogged; crowned with thorns. Mk 15.16-17, Mt 27.26-29, Lk 23.16, Jn 19.1-3
7. Jesus is mocked; led out to be crucified. Mk 15.18-20, Mt 27.27-31, Lk 23.11, 25, Jn 19.4-16
8. Simon of Cyrene takes Jesus’s cross. Mk 15.21, Mt 27.32, Lk 23.26
9. Jesus speaks to the women of Jerusalem. Lk 23.27-31
10. Jesus is crucified. Mk 15.22-26, Mt 27.33-37, Lk 23.32-38, Jn 19.16-25
11. Jesus speaks to the repentant thief. Lk 23.39-43
12. Jesus speaks to his mother and beloved student. Jn 19.25-27
13. Jesus dies. Mk 15.33-39, Mt 27.45-54, Lk 23.44-49, Jn 19.28-30
14. Jesus’s body is taken down and entombed. Mk 15.42-47, Mt 27.57-61, Lk 23.50-56, Jn 19.38-42

These bits are also in The Passion of the Christ—and for that matter, most of the other, less-gory Jesus movies.

Each Eastertide I write a few articles about the stations. It’s important to look at what Jesus did for us. And not just during the Easter season.

Let’s not skip it because it’s so horrible, because we don’t wanna dwell on sad things. The reason Easter is so awesome is because Jesus conquered his horrible death. In dying, he took our sins to the grave with him. That, at least, is something to celebrate about Holy Week.

Holy Week: When Jesus died.

Today is Palm Sunday, the start of what we Christians call Holy Week. It’s also called Great Week, Greater Week, Holy and Great Week, Passion Week, Easter Week (by those people who consider Easter the end of the week), and various other titles. It remembers the week Jesus died.

It took place 9–17 Nisan 3793 in the Hebrew calendar. In the Julian calendar that’d be 29 March to 4 April of the year 33.

DAY	DATE	JESUS’S ACTIVITY
PALM SUNDAY.	9 Nisan 3793 29 March 33	Jesus enters Jerusalem; the crowds say Hosanna. Mk 11.1-11, Mt 21.1-11, Lk 19.28-44, Jn 12.12-19
HOLY MONDAY.	10 Nisan 3793 30 March 33	Jesus cleanses the temple of merchants; curses the fig tree. Mk 11.12-18, Mt 21.12-19, Lk 19.45-46, Jn 2.13-17
HOLY TUESDAY.	11 Nisan 3793 31 March 33	Jesus teaches in temple. Lk 19.47-48, 21.37
HOLY WEDNESDAY.	12 Nisan 3793 1 April 33	Still teaching in temple.
MAUNDY THURSDAY.	13 Nisan 3793 2 April 33	The last supper; Jesus washes his students’ feet. Mk 14.12-26, Mt 26.17-30, Lk 22.7-39, Jn 13.1-14.30
GOOD FRIDAY.	14 Nisan 3793 3 April 33	Jesus is arrested, tried, condemned, executed, and entombed. Mk 14.27-15.47, Mt 26.31-27.61, Lk 22.40-23.56, Jn 15.1-19.42
HOLY SATURDAY.	15 Nisan 3793 4 April 33	Sabbath and Passover while Jesus lays dead. Pilate orders a guard for the tomb. Mt 27.62-66, Lk 23.56

And the week had started so well….

Of course Jesus rose on Sunday the 5th, the day Christians now designate as Easter.

Different Christians observe Holy Week in different ways, depending on custom. The churches I grew up in, usually had a somber service on Good Friday, and a just-as-somber service on Easter Sunday, ’cause they usually had some sort of passion play where most of the service was focus was on Jesus getting killed. Lots of weeping. Lots of repentance and conversions. Happy ending, ’cause Jesus is alive, but the focus was more on him dying for our sins. Lots of churches tend to focus on the sad bits, ’cause we humans get depressing like that.

But many churches—properly—spend Holy Week on the sad bits, and Easter Sunday and the weeks thereafter rejoicing. Because Jesus is alive.

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.

Happy St. Patrick’s Day!

Pádraig of Ireland, whom we know as St. Patrick or St. Paddy, died 17 March 493. The ond custom is to celebrate saints’ days not on their birthday (which sometimes even they didn’t know), but on the day they died and went to paradise. So, happy St. Patrick’s Day.

In the United States, Irish Americans (and pretty much everyone else, ’cause the more the merrier) treat the day as a celebration of Irish culture. Thing is, Americans know bupkis about actual Irish culture. We barely know the difference between an Irish accent, a Scots accent, and a Yorkshire accent. What we do know is Guinness and Jameson—though we’ll settle for anything alcoholic, including beer filled with green food coloring. Me, I used to love McDonald’s “shamrock shakes,” though the last time I had one I found it way too sweet for my liking. It’s because they take an already-sugary vanilla shake, then add sugary green mint stuff. Oreos help, but I still much prefer adding mint and vanilla to a Starbucks Frappuccino.

Most American customs consist of drinking, eating stereotypical Irish food like corned beef and potatoes, parades in which the religious participants express varying degrees of outrage at all the irreligious participants, and all sorts of Irish distortions—some of ’em unknowingly offensive. British Americans used to treat Irish Americans like crap, bringing over their prejudices from the old country, and some of that hatred is still around. I have a few Irish ancestors myself (although way more of ’em are German, Dutch, and Scots), so I’ve not experienced that prejudice firsthand. But I have witnessed it.

Oh, and wearing green. American custom is to wear green, lest someone pinch you. But the color actually comes from the political struggle between the predominantly Protestant monarchists, and the predominantly Catholic socialists. Much like Americans use red and blue to signify party affiliation, the Irish use green and orange. And whenever we Americans wear green, we unwittingly declare we’re in favor of socialism and Catholicism. Now, as Americans you would think this is because we’re anti-monarchy (even though some Americans would be perfectly happy to anoint their favorite candidate as king), but really it’s because we don’t know any better and the socialists were very successful in publicizing green. If I gotta pick a color though, it’d be orange; I’m Protestant. Nothing against my Roman Catholic sisters and brothers! Like I said it’s if I gotta pick a color. I risk getting pinched over it, but I still prefer an informed choice over unthinkingly following the crowd.

If you’re Catholic, six years out of seven, St. Patrick’s Day custom is to beg your local bishop for a day off from Lenten fasting. ’Cause you don’t fast on Sunday, so in 2024 you automatically get a day off from Lent. Other years, saint’s days aren’t automatically feast days, so you just gotta hope your bishop hasn’t had it up to here with all the Catholics-in-name-only who are gonna take the day off regardless, and misbehave.

In any event, for Americans our holidays aren’t really about serious remembrance, but having a good time. Which really annoys our veterans every Veterans Day. Now imagine how Patrick feels, with people celebrating his day by puking into moonroofs.

The very, very little which popular culture knows about Patrick, is…

• He drove snakes out of Ireland. (He actually didn’t.)
• He liked to use shamrocks to explain trinity. (Badly.)
• He once turned his walking stick into a tree. (Actually, people don’t know that story so well.)
• He’s “a Catholic saint.” (Patrick predates Roman Catholicism by about 250 years, which is why Patrick’s also a saint in the Orthodox Church, same as St. Nicholas.)

And that’s about it. Some stories about Patrick are also borrowed from the life of Bishop Palladius—whom the bishop of Rome, Celestine 1, sent to evangelize Ireland a few decades before Patrick came to Ireland. So those aren’t legit Patrick stories. People tell ’em anyway.

When in doubt, go to the historical sources. So below, I’ve provided the Confession of St. Patrick, his testimony. Comes from James O’Leary’s translation. Scripture references and minor edits were added by me.

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 Aramaic 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.