Bright Thursday
CHRIST IS RISEN!
Thursday, May 5, 2005
4th Vigil of Pascha: Jonah 2 Apostle: Acts 2:38-43 Gospel: St. John 3:1-15
John 3:1-15, especially vs. 11: "Most assuredly, I say to you, We speak what We know and testify
what We have seen, and you do not receive Our witness." The conversation between Nicodemos and the Lord Jesus in
this passage contains a stylistic feature of the Evangelist John, often found in his Gospel, that might be described as "a
deepening of the issue." When the Lord "deepens an issue," He transforms the initial subject. In some instances, He
changes the topic profoundly, so that His answer appears to leap from the initial topic into a wholly unrelated subject. In
other instances, His change of subject is rather more developmental, enabling one to trace the conversation in steps from
the starting topic into the deeper subject.
A review of the early chapters of St. John's Gospel discloses four instances of this deepening. The startled Nathanael is
confronted by the Lord's knowledge of him, and confesses, "You are the Son of God!" (vs. 1:49). In this instance, there is
an important reframing in the Lord Jesus' response, "...do you believe?....You shall see heaven open, and the angels of God
ascending and descending upon the Son of Man" (vss. 1:50-51). In a second example, the Lord's Mother informs Him at
the wedding in Cana, "They have no wine" (Jn. 2:3). The Lord's reply seems to take a much greater leap from her
comment, "My hour has not yet come" (vss. 2:4). Again, the Temple authorities challenge Him for driving out the money
changers, "What sign do You show to us, since You do these things?" (Jn. 2:18). In this case, the Lord deepens the issue
by referring to His mission: "Destroy this Temple, and in three days I will raise it up" (Jn. 2:19).
As suggested already, there is a profound deepening in the Lord's conversation with Nicodemos. This "ruler of the Jews"
came speaking about the Lord's signs or miracles; but Christ responded by plunging the conversation into a discussion of
spiritual regeneration (Jn 3:5-8) and followed up by presenting the grand design underlying His Incarnation (vss.11-21).
The first step in the deepening comes in vs. 3. At that point the Lord took control of the discussion: one must be "born
again" to "see the Kingdom of God." Nicodemos understood the Lord's miracles or signs as a function of God being "with
Him" (vs. 2). "Rather," intervenes the Lord, "the Kingdom of God is present, but is not seen nor perceived," because those,
like Nicodemos, who see only results or effects are not "born again." Hence, because they are not spiritually regenerate,
they do not see the Kingdom. Nicodemos completely fails to understand.
The Lord then proceeds to deepen the topic of regeneration further, by speaking of "how" one becomes spiritually
regenerate. New birth is required by "water and the Spirit" (vs. 5), by receiving what we have learned to call the Christian
Mystery: Holy Baptism, Holy Chrismation, and Holy Communion. Subsequently, the Lord Jesus explains how it is that
these Mysteries transform a person spiritually. Rebirth is an action of the Holy Spirit: "that which is born of the Spirit is
spirit" (vs. 6). It is beyond human manipulation or management. "So is everyone who is born of the Spirit" (vs. 8).
Nicodemos is utterly baffled and perplexed (vs. 9).
The Lord Jesus continues into the depths of spiritual regeneration: He Himself is the One by Whom men are reborn, and it
is He Who teaches men how to receive the Mysteries of regeneration (vs. 11). These "earthly things" by which men may
find the "heavenly things" must be learned from the One "Who came down from heaven, that is, from the Son of Man" (vs.
13). The Lord concludes this teaching with the life-giving message that Nicodemos and all men need: "whoever believes in
Him should not perish but have eternal life" (vs. 15).
In Thy mercy, O Lord, may I ever preserve my baptismal garment and the earnest of the Spirit, keeping them pure and
undefiled unto the dread Day when Thou shalt come in Glory.
