In John 3, Nicodemus, one of the rulers of the Sanhedrin Court, specifically the Secretary of Education for the nation of Israel, came to Messiah Yeshua by night. He said to Messiah, "We know that You are a teacher that has come from Elohim (God); for no one can do these miracles that You do unless Elohim were with Him."
If Messiah here to gain support for Himself to be heralded King of the Jews, if He were to publicly announce Himself to be heir to the throne of David, if He were seeking to change the theological direction of the nation, this was His chance. He was approached by one of the most esteemed figures in the Israeli government, offering his support and the support of other members in the high Council.
Yet, Messiah’s response was not accommodating of political or theological support. He did not speak to the invitation. He spoke to Nicodemus’ individual need. "Verily, verily [of utmost and undeniable truth] I say to you, unless any is born again, he cannot realize [see or know] the kingdom of Elohim."
Being "born again" was a common idom for the waters of mikvah, the Jewish version of baptism. The sages were asked, "How can something that is unholy be made holy?" The answer was that it could not. It must be made or "born" anew. The mikvah bath is a pool that contained at least 200 gallons of clean, flowing water. Into this water, the repentant person would traditionally dip three times on the evening before entering into the Temple for worship.
Messiah’s words were emphatic and inclusive. "Except any" (the Greek word is tis though many translations choose to translate it "a man") "be born again…": the implication to the phrase is to suggest "…even you."
Nicodemus could not side-step his inclusion in the statement; but maybe Yeshua was speaking of something else. "Surely, He couldn’t mean that I, as a leader of the pharisees, needed to be cleansed in mikvah. My life is patterned by cleanness."
It wouldn’t make sense to Nicodemus that he needed to mikvah before he could gain inheritance into heaven. His lifestyle was of the strictest orthodoxy. Mikvah was a normal part of his routine. Messiah must have been talking about something else.
It’s an effective strategy of our carnal intellect. If the simple truth is not acceptable, make it more complicated. Or, to the business speakingcommunity, "If you can’t dazzle them with brilliance, baffle them with… something a little less pure." Such is the response to many truths that are taught throughout the Scriptures. While the plain Word is so straightforward, it often does not match the direction of the theological freight train. Rather than adjustthe course, the theologian busily seeks to lay out new tracks, borrowing where he can from existing truths and making up the rest as he goes along. "Oh, You mean a person must somehow return to his mother’s womb?"
"No, Nicodemus, that’s not what I mean."
I tell people that I believe that the Bible teaches we should avoid sin as it is defined according to the
, the Law of Moses. Their response is often, "…but this is okay now." When I retort with a biblical explanation as to why their conclusion is not consistent with the text they are using, they often get angry.
"You think I’m a sinner!" they declare, visibly ruffled, if not downright outraged. "Did you think you were not?"
The common practice has been to make Messiah’s words fit our theology, just as Nicodemus attempted. "Surely, He must not have meant… exactly what He said. He must have meant something different: something that better fits my pre-conceived ideas of theology." More than once I’ve responded, "When you stand before His throne and give an account for your life, will your defense be, ‘You may have said that; but this is what You meant!’? Or are you suggesting that when I stand before Him, He will respond to me, "I may have said that; but that’s not what I meant.’ You may be comfortable with this scenario; but I am not. Trust, if you will, in man’s manipulation of God’s Word; but those interpretations will not endure forever. His Word will."
Nicodemus was no theological slouch. He should have understood exactly what Messiah was talking about; and would have, if he had not predetermined that the obvious conclusion certainly could not have applied to him personally. This is the barrier we must all get past when handling the Word fo Adonai. "Surely, He must not be talking about me."
"Yes, Mark… even you."
, the Law of Moses. Their response is often, "…but this is okay now." When I retort with a biblical explanation as to why their conclusion is not consistent with the text they are using, they often get angry.
