Genesis 12:1-4a
Psalm 121

Romans 4:1-5, 13-17
John 3:1-17

Mt. Zion UMC, Stokesdale, NC

17 February 2008

2nd Sunday of Lent

 

Expectations of Life

 

          I do have to admit that childbirth is a bit of a mystery to me.  Not having any children of my own certainly contributes to the mystery as well as having no recollection at all of my own birth.  I have had the blessing of being around families for the birth of their children.  And I do mean that it is a blessing.  After the struggles and changes that come with pregnancy, the arrival of the new bundle of joy seems to be a fitting conclusion.  I say "seems to be" because in all reality, the birth of a child is hardly a conclusion; it's really a beginning.  The arrival of a child is the beginning of a new chapter of not only the family, but certainly the child's life as well.  It's the beginning of what will hopefully be decades of growing, learning, and living.  A child's birth is not so much an arrival as it is a start.

          In our reading from Saint John's Gospel, we have a Pharisee named Nicodemus coming to Jesus to ask some questions.  Nicodemus is portrayed as quite human by Saint John.  On one hand, Nicodemus has come to seek wisdom from Jesus; he has approached Jesus and called him Rabbi, teacher; he has acknowledged that Jesus is a teacher who has come from God.  At the same time, Nicodemus is concerned about worldly understanding.  His criteria for judging that Jesus is a teacher from God comes not through faith but is instead based on Jesus' miraculous signs that he has witnessed.  Nicodemus also came to Jesus by night.  On the surface, it may seem that Nicodemus is trying to hide the fact that he is seeking Jesus' wisdom.  However, with Saint John's Gospel, it's important to remember that it focuses less on history and more on the theological implications of the events.  Saint John often uses the term "night" to represent separation from the presence of God.  With this in mind, Nicodemus coming in the night may be understood as him not fully grasping the significance of Jesus' presence and message.  This very well could be Saint John's intent as Nicodemus certainly struggles with what Jesus has to say.

          Jesus says to Nicodemus, "Very truly, I tell you, no one can see the kingdom of God without being born from above."  In other translations the phrase "born again" is used.  Both technically are correct.  However, neither fully translate the Greek word that is originally used.  The original Greek word is anōthen.  This is really an ambiguous word that essentially refers to time and place; it means both "again" and "from above."  It’s not so much that it could mean either “again” or “above,” but that it means both at the same time.  The richness of Jesus' message is that the birth he speaks of is to be born "again/above."  Nicodemus, who is still "in the night," misses the richness and depth of what Jesus is saying and focuses only on the superficial by wondering how someone could physically re-enter the womb and be born again.  Jesus then elaborates and explains this concept by stating that we are to be born of water and Spirit.  But again, Jesus uses a word for Spirit that has multiple meanings.  He uses the Greek word pneuma which means both "Spirit" and "wind."  Both Spirit and wind are intangible and cannot be seen and so is a reference to a spiritual nature.  Yet Jesus also combines the word pneuma with the word for water.  He said we are to be born of water and the Spirit/wind.  In a very real sense, Jesus is describing the human relationship with the Kingdom of God as being one where there is a physical birth (water) and a spiritual rebirth ("Spirit").[1]  This birth again/above or Spirit/wind is a mystery much like the wind in First Century Palestine; the wind "blows where it wills; human beings can detect its presence but cannot chart its precise movements.  Jesus' offer of new birth is like the wind/spirit; a mystery beyond human knowledge and control.”[2]

          To be born again/above and by water and Spirit/wind is no doubt a mystery.  The depths of its meaning and just how it all fully works is truly beyond human conception.  Yet just because we do not fully understand or can completely articulate its meaning to the fullest extent of its depth doesn't mean that it isn't real; that it doesn't matter.  Yet just because we do not fully understand how this birth works, we can still be certain that the birth is real because it comes to us as a part of God's promise through Jesus Christ.

          Now, what do we do with this knowledge of being born again/above?  We can approach it for what it is; we can approach it as our birth.  I mentioned earlier that the arrival of a bundle of joy is not a completion but a beginning.  Likewise, being born again/above is not the end, not the completion, but the beginning, the start of truly living.  Just as an infant starts a lifetime of growing, learning, and living a life in this world, so too do we begin a lifetime of spiritual growing, spiritual learning, and spiritual living when we are born again/above.  Yet this new life is not something passive; it’s something that we are expected to fully engage in.

          Expectations are a part of all of our lives; and they begin at an early age.  For instance, infants are expected to meet certain developmental benchmarks for the first few months and years of their lives.  Parents are always observing their newborns to make sure that they begin to reach for objects, recognize faces, roll over, crawl, begin to walk, etc.  Of course these developmental expectations do not stop in infancy.  Children too have expectations.  Children usually have to be toilet-trained before attending pre-schools.  And then, don't forget the expectations that children have when they begin school.  Children need to know the alphabet before beginning first grade.  There are expectations of learning throughout school.  Then upon graduation, there are expectations placed on people before they get their first job.  And the expectations continue to mount and become more difficult.  Yet such expectations are just that gradual and essential.  They're certainly expected of adults.  We would think it truly sad if not a crime if we knew of an eight year old who was never toilet trained or never taught to speak particularly if they were fully capable of doing both.  How much worse if it was a forty year old!

          We have similar expectations placed on us when we're born again/above.  Were expected to grow, learn, and live spiritually after being born again/above just as we are expected to grow, learn, and live after we're physically born.  It would be sad if we came across a capable eight year old who was never toilet trained and it would be absurd if we came across a capable forty year old who was never toilet trained.  Yet this happens all the time with those who claim to be born again/above.  There are many Christians out there who have ceased to grow, learn, and live after being born again/above.  Think how absurd it would be to come across a fifty year old adult who has simply lived as a one year old for fifty years.  Yet that's exactly what some Christians do after being born again/above.  Yes, salvation is extremely important, but true Christian faith is about what we do after being saved.

          How do we spiritually grow, spiritually learn, and spiritually live after being born again/above?  We do so by attending to acts of piety; studying scripture, prayer, worship, receiving Holy Communion, fasting.  We do so by attending to acts of mercy; feeding the hungry, clothing the naked, caring for our neighbor - particularly the neighbors that we wish were not there to begin with.  We do so by loving the Lord our God and our neighbor as ourselves.  We do so by living a life based on three simple rules: do no harm, do good, stay in love with God.

          We are children of God.  We have been born again/above.  And we are expected to grow, learn, and live spiritually.  As the last two verses of our reading from Saint John's Gospel remind us, God sent his only begotten son so that we may not perish but have everlasting life.  He was sent not to condemn but that all may live.  Now that you have that everlasting life, now that Christ has been sent not to condemn you but to bring you everlasting life, what are you going to do with it?  Will you choose to grow, learn, and live?  What are you going to do with it?

SDG

 



[1] New Interpreter’s Bible: Volume IX. (Nashville, TN: Abingdon Press, 1995), 550.

[2] Ibid.