Where Reason Leaves Us Off

drops-of-water-578897_1920It is easy to feel lost at the hint of mystery when someone is broadening themselves or religious or spiritual concepts.  We have mental faculties that seem more natural to us in arts, math, physical sciences and even to a great extent the social sciences.  But in ones conversion, faith is critical and distinctly difference because we launch it at a point where reason leaves off. 

In the semantics of early Christianity there was the recurring theme of Christ being the Way.  “Followers of the Way” or other semantics of it are mentioned several times in the book of Acts.  That is because salvation in Christ was with him being “The Way” (John 14:6) and Jesus is the way, hodos, tied to exhodos where we get exodus like Israel brought into a new covenantal relationship in going through the Red Sea miraculously.  Moses took Israel through the water in the exodus, the way out, and Joshua took Israel on the “way in” through the Jordan where later Yeshua was baptized.  It was a default part of the Christian conversion experience for someone to concert in a context that is kinship in the Son of God but unto covenant and of that covenant it would be reinforce as a holistic experience since man is made as spiritual and physical.  Thus I do not say as a Christian that I have a physical thing called my body in a detached way but that I am physical and spiritual completely.  It is a lack of faith and openness to God being faithful through the timeline of salvation history that put the religious, privileged leader os Jesus day a faith that was set in “neutral” and prone to seeing the spirit and body of a man as split. 

However, in conversion as a Christian, a classical argument is that the convert and ongoing intentional disciples is more free than ever because the person is able to be connected by faith to both realms as an individual and in the experience of Christian community that Christ establishes. 

Spirit and water, heaven and earth, Christ and the Church, belong together. And that is how “rebirth” happens.  In the sacrament, water stands for the maternal earth, the holy Church, which welcomes creation and stands in place of it (Pope Benedict VI, Jesus of Nazareth: From Baptism to Transfiguration).  Jesus would introduce early in his ministry the fusion of the spiritual with the work of the Holy Spirit and the matter of water by which one is born again.    

This can be comprehended in the mortal mind but only in part.  Jesus spoke to an educated man of religious reason and calls him to faith also.  This call is to complete that reason on what it is to enter into this kingdom of God.   

Now there was a man of the Pharisees, named Nicode′mus, a ruler of the Jews. 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.” Jesus answered him, “Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God.” Nicode′mus 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?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born anew.’ The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit.” Nicode′mus said to him, “How can this be?” Jesus answered him, “Are you a teacher of Israel, and yet you do not understand this? 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. If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven but he who descended from heaven, the Son of man. And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up,  that whoever believes in him may have eternal life.” (John 3:1-15). 

Now there was a man – –  – There is irony here.  Just a few verses before (and books of the Bible were not written with chapter and verse separations) it shows a godly skepticism Jesus had in his human experience among humanity.  It says, “he knew all men and needed no one to bear witness of man; for he himself knew what was in man” (John 2:25).  What you are about to see is a man of privilege approaching a fellow Jew who could still have calluses on his hands from carpentry.  Jesus will address him by his experience but give him no true dignity than any other human being.  Though Jesus could be skeptical of motives, he regarded all of equal value whether supposedly higher or lower in manmade social class.  Likewise the Christian who shares the faith can be like an ethical doctor that sticks to the same “standard of care”. 

Nicodeumus- – His name means “victory of the people”.   His name is ironically Greek while he is a respected teacher of the religious class.  As this encounter unfolds, we can surmise this conversation was originally held in Greek and not Aramaic Jesus had just turned over the tables in the temple because they were polluting the court from being a decent place of worship for the ethnic Greeks and other Gentiles for even a second-class worship.  This was likely a man who had one foot in Jewish theology and one foot into the nations. 

This man came to Jesus by night- – – Though timid, he really had a lot to lose as do many on the first side of conversion.

no one can do these signs that you do, unless God is with him- – Here he implies an openness and humility combined so that Christ would reveal himself and his agenda.  Frequently it says in the Old Testament that the “fear of the Lord is the beginning of wisdom”.  He is struck by the beauty and goodness of those miracles as being God’s expression of special presence.  So it is only natural he goes to the next step of seeing Jesus as a Rabbi (teacher) and holding the third theological transcendental of truth. 

Truly, truly– – Jesus is saying “Amen” with some Aramaic mixed into this Greek conversation.  By saying this frequently he is continuing a solemn teaching position like that of Moess but signifying how a pivotal point of salvation history is happening here.  Jesus is introducing the new covenant and thus uses this very frequently in this discourse. 

so it is, so be it, may it be fulfilled. It was a custom, which passed over from the synagogues to the Christian assemblies, that when he who had read or discoursed, had offered up solemn prayer to God, the others responded Amen, and thus made the substance of what was uttered their own (Strong’s Concordance g281). 

unless one is born anew, he cannot see the kingdom of God– – – Here Jesus points to how there is a result of this new birth but expressed in being a part of more persons that God and the convert.  This goes back to the heart of why Jesus preached the gospel of the kingdom.  One may want to point to this a stressing the chance to make it to heaven. However, salvation does not work towards that as the only end.  Baptism is a divine beginning and there is a lot between that and the final end. 

Do not marvel that I said to you, ‘You must be born anew– – – The indication here is that unlike many conversations in the gospels this is not originally in Aramaic translated into Greek but held in Greek.  This is due to the double meaning in what can be translated “again”.  Even many English translations write “above” instead because it can mean either depending on the context.  Nicodemus stirs the conversations as an interlocutor of Jesus like the rabbinical tradition to pars down to what is eliminated. 

The wind blows where it wills…but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit- – – Jesus is showing that the entry into this kingdom is unlike what is typically quantified through medical, legal or political forums or records.  All those prime examples start and end on human terms.  The birth that is anchored in heaven is also permanent. 

Are you a teacher of Israel, and yet you do not understand this?– – In the Greek, the definite article is used so he is really the teacher of Israel. 

we speak of what we know…… but you do not receive our testimony– – – Here Jesus introduces a shadow of things to come after the fulfillment of the cross and resurrection: baptizing in the name of the Father and the Son and the Holy Spirit.  Also in this statement is the third time in the same conversation where he says “truly, truly” which is the Aramaic sneaking into the Greek conversation with the word “Amen, amen”. One could almost imagine Jesus counting with his finger up to three. 

how can you believe if I tell you heavenly things?- – -Jesus sometimes wets our appetites by speaking to us first in the natural realm and consequences.  But if we grind against those obvious signs of God, he suggests we are not ready for the faith to what is unseen. 

No one has ascended into heaven but he who descended from heaven, the Son of man– – – Jesus points now how not only baptism in the Spirit and water is mysterious but he himself is mysterious.  Or in other words, he offers heavenly salvation because he is from heaven.   

Jesus first used the title Son of Man when he promised believers that they would see him as the place where God dwells among humanity, reveals himself, and opens up heaven to them (1:51).  …only the Word made flesh can reveal the Father and speak of heavenly realities because only he has come down from heaven and will return there (The Gospel of John, Francis Martin and William Wright IV, 2015). 

as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up– – – There is a double meaning here.  The lifting can be translated as a physical lifting but also as being exalted in an elevated sense.  Here he is dropping a hint ironically of how the message of the cross is the effective weakness and strength, a loss but a gain. 

that whoever believes in him may have eternal life- – – And here he shows that God’s healing power is present but to be sustained from the poisons of this life would take an ongoing beholding and relationship with Jesus and his saving work.  It would be to behold him not only as that snake but “the Lamb of God who takes away the sins of the world”.  He is the eternal lamb to be consumed but in the households of our hearts and bodies.  This is the grace of the gospel that is emphasized to bloom one person at a time but towards a greater whole.  But for some specifics of salvation to a greater whole beyond the individual, Jesus revealed some of that and his identity not to the lofty and educated but the marginalized grasping for even the fundamentals of truth: a divorcee at a well. 

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Interview With A Rabbi

Happy Old Man

 

Changing perspective at a basic level can be hard.  Even more when a person has a privilege in perspective that is above their peers.  In someone at the pinnacle of the physical sciences the bias is called scientism in only confining what can believed by the quantifiable.  Or one could be a great mind in the social sciences (e.g. psychology, sociology, anthropology, social work etc.) and be fixed in thinking based on meaning per what a person or group defines as true or good today.  Good can come from inquiry when one asks the right questions.  A high expression of truth is in the words that end with “-logy” coming from the Greek work logos which is a thought out, reasoned expression for order. 

But with Christianity what is clear is that Jesus Christ is the proclaimed as divine “Logos”, the Word made flesh (John 1:1, 14), and the lease for Jesus in his day was theology.  Such a man that had such qualifications in Palestine in the 1st century was Nicodemus.  He could influence what was defined as truth among the leaders.  One night he encountered a man who was both a rabbi and a simple ex-carpenter.  This encounter was an interview that started in curiosity, went on in a confusing vein and last challenged him.

Now there was a Pharisee named Nicodemus, a ruler of the Jews. He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.” Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.” Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?” Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. What is born of flesh is flesh and what is born of spirit is spirit. Do not be amazed that I told you, ‘You must be born from above.’ The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.” Nicodemus answered and said to him, “How can this happen?” Jesus answered and said to him, “You are the teacher of Israel and you do not understand this? Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? No one has gone up to heaven except the one who has come down from heaven, the Son of Man. And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” (John 3:1-15). 

teacher who has come from God… unless God is with him— This is a good starting point for the person that is privileged.  Even a high and mighty atheist will at least say Jesus had a great following and a sociological phenomena ensued.  Nicodemus sees that there are miracles and that Jesus is spiritual and is blessed by God.   This is a sign of spiritual hunger when one sees the introductory basics of Jesus. 

Amen, amen, I say to you, no one can see the kingdom of God without being born from above— In reading the words of Jesus one should know the context of good news from him.  From the Old Testament the good news was the word of divine provision.  In the Roman empire the “good news” was that your people are conquered and Caeser gets to rule you.  But in Jesus he brings spiritual provision in the context of a tangible kingdom but anchored in heaven.  To accept that good news one transitions from an earthly citizenship to a heavenly one.

Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit— At this point Jesus doubles down on the point of spiritual birth that is in the context of the material and spiritual.  This is the theological normative of baptism.  Amniotic fluid was never referred to as the context here by the early church.  The material of water as the normative in the new birth was spoken by Jesus to Jews because their point of redemption in salvation history was shown forth through water in God’s deliverance.  One can see that with Noah and the ark through the flood or Moses in the wilderness.  The antitype is spoken of in 1 Peter 3:21 when it says,”baptism now saves you”.  Those experiences were of God’s deliverance and always in the context of community.  This community is in comm-union with the Blessed Trinity. 

The wind blows where it wills….so it is with everyone who is born of the Spirit— This is an important principle in having a life in Christ in the power of the Holy Spirit.  Growing after your spiritual birth is to keep yielding to the Holy Spirit.  This is childlike trust unto God.

One may rationalize this call saying wind and spirit are like apples and oranges.  Linguistically this is not the case. The English words “wind” and “spirit” in the New Testament are the same Greek word-pneuma.  When we read “wind” and “spirit” in this passage, we do so because the translators have made the distinction for us based on the context.  The original readers would have read only the word pneuma  (Steve Ray, St. John’s Gospel, 2002).  This spirit is that of adoption and fundamental transformation of the person in light of God’s voice crying out from us in the fulness of a divine adoption, suffering and always hope. 

For as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together (Romans 8:14-17).   

How can this happen?— Nicodemus was frustrated that he was given a riddle for his question rather than something simpler that fit his theological paradigm.

You are the teacher of Israel and you do not understand this? — The crux of some of the matter is right here.  Nicodemus is a man of privilege and Jesus urges him to check that very thing.  Jesus challenges Nicodemus to see him through the scriptures on the fullness of tradition.  “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life” (John 5:39-40). Jesus challenges him to get over it through the message of being born again unto God the Father in heaven. 

how will you believe if I tell you about heavenly things?— Jesus points to Nicodemus’ earlier struggle in the cleansing power of God through matter of water as reference for how far he needs to go to truly absorb many sacred mysteries.  Nicodemus wanted to comprehend while Jesus wanted him to get the jist. 

No one has gone up to heaven except the one who has come down from heaven, the Son of Man.— Jesus points very strongly to the dividing point in the Incarnation.  Jesus points to the fact that he has come from heaven and in breathing, living and talking he offers something that is incomparable. 

so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life- And then there is suffering.  Jesus points to how, though he was heaven sent, he was heaven bound for the salvation of men through the cross.  Yes, God came to earth in the Son.  But the cross is still the cross. If Nicodemus were to come into that kingdom it would be due to the work and expressed context of the cross and no experience of the Holy Spirit or 1,000 baptisms would be enough to replace that need.  To take the Incarnation and the Atonement in Christ in fulness is to have true life.  This is the life eternal in Christ. 

The odd part to me is that the quotation marks in these last words end in that chapter according to most Bible versions right before what is possibly the most popular Bible verse.  “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16). 

Though not the words of Jesus, rich in meaning.  Christianity as founded by Jesus will be under authority by God, community based, contemplative and engaged in mystery.  These are true, good and beautiful to experience in Christ in the fulness of such belief.   

But we are to be also informed in obedience to Jesus as Lord. “Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him” (John 3:36).  In this gospel the antithesis of believing is not unbelief but disobedience.  So, if you raised your hand at the right goosebumps moment at church camp as a kid,  great! But are you still obeying Christ now?  Otherwise you are not walking by faith through the power of the Holy Spirit. 

Having spiritual credentials is not the same as knowing Jesus.  An actively challenging gospel to us is on our “spiritual privilege” assumption.  He does not change but we do.  The choice to stay only as inquirer is on us if we will turn to Jesus as more than just favored of God but as Lord. 

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. (CS Lewis, Mere Christianity). 

Words for the Critically Priveledged

wind-tree

Changing ones perspective at  a very basic level can be hard for anyone.  But there is a special angle to that experience when a person has a privilege in perspective that is head and shoulders above those of their peers.  In someone is at the pinnacle of the physical sciences then the bias could be what is called scientism in knowing much of reality but confining that which can believed in to only what is totally quantified.  Or one could be a great mind in the social sciences (e.g. psychology, sociology, anthropology, social work etc.) and be fixed in thinking based on post-modern theories that lack meaning of the human experience to what a person or group defines as true or good.  The disciplines go on and on and much of the time good can come from them as long as there is humility to keep asking the right questions after hefty and good answers.  Mankind, after all, is a thinking being and that is why we use the term homo sapien.  The term is about the genus that thinks and reaches toward what is good, true and beautiful often with words that end with “-logy” coming from the Greek work logos which is a thought out, reasoned expression for order.

But with Christianity what is clear is that Jesus Christ is the proclaimed “Logos”, the Word made flesh (John 1:1, 14) and the first prism to view Jesus in his time would be theology.  Such a man that had qualifications in Palestine in the 1st century was Nicodeumus.  He was a decision maker and one who could influence what was defined as truth and order among the Jewish leaders.  But one night he had  an encounter with a man who was both a rabbi and an ex-carpenter.  This encounter was an interview that started in curiosity, went on in a confusing vein and left him with a choice.  Likewise, I will point out here that those things can happen today for the inquirer with all of those traits but yet be take only so far.

Now there was a Pharisee named Nicodemus, a ruler of the Jews. He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.” Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.” Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?” Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. What is born of flesh is flesh and what is born of spirit is spirit. Do not be amazed that I told you, ‘You must be born from above.’ The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.” Nicodemus answered and said to him, “How can this happen?” Jesus answered and said to him, “You are the teacher of Israel and you do not understand this? Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? No one has gone up to heaven except the one who has come down from heaven, the Son of Man. And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” (John 3:1-15).

teacher who has come from God… unless God is with him— This is a good starting point for the person that is privileged.  Even a high and mighty atheist will at least say Jesus had a great following and a sociological phenomena ensued.  Even better, Nicodemus sees that there are miracles and that Jesus is spiritual and is blessed by God.   This is a sign of that first spiritual hunger when one hears the introductory basics of the gospel.

Amen, amen, I say to you, no one can see the kingdom of God without being born from above— In reading the words of Jesus one should know the context of good news from him.  From the Old Testament the good news was the word of divine provision.  In the Roman empire the “good news” was that your people are conquered and Caeser gets to rule you.  But in Jesus he brings spiritual provision in the context of a tangible kingdom that is anchored in heaven.  But to accept that good news one must transition from an earthly citizenship to a heavenly one and thus a spiritual birth.  No spiritual birth, no spiritual citizenship.

Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit— At this point Jesus doubles down on the point of spiritual birth that is in the context of the material and spiritual.  Make no mistake, this is the theological normative of baptism.  Some say that the water reference is just giving credit to the physical birth and amniotic fluid which was referred to by the early church fathers and ecclesial writer— absolutely never.  The material of water as the normative in the new birth was spoken by Rabbi Jesus to Jews because their point of redemption in salvation history was shown forth through water in God’s deliverance.  One can see that with Noah and the ark through the flood or Moses in the wilderness.  The antitype is in 1 Peter 3:21 when it says “baptism now saves you”.  Those experiences were of God’s deliverance and always in the context of community.  This community is in comm-union with the Blessed Trinity.

The wind blows where it wills….so it is with everyone who is born of the Spirit—  This is an important principle in having a life in Christ in the power of the Holy Spirit.  Growing after your spiritual birth is to be in full yield mode to the unpredictability of the Holy Spirit.  This is like a childlike yielding of trust unto God.  An example is shown later with the apostle Paul.

It could be tempting to fight the implication that the call to discipleship under the power of the Holy Spirit could be that humbling.  With that, one may want to rationalize away this call saying that wind and spirit are like apples and oranges.  Linguistically this is not the case.  Steve Ray covers this well in his commentary on the Gospel of John.

The English words “wind” and “spirit” in the New Testament are the same Greek word-pneuma.  So, when we read “wind” and “spirit” in this passage, we do so because the translators have made the distinction for us based on the context.  The original readers would have read only the one word pneuma  (St. John’s Gospel, 2002).

For as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together (Romans 8:14-17).

How can this happen?— Briefly I would say that Nicodemus was frustrated that he was given a riddle for his question rather than something simpler that fit in his theological paradigm.  Jesus proceeds to challenge him to get over it.

You are the teacher of Israel and you do not understand this? — The crux of some of the matter is right here.  Nicodemus is a man of privilege and Jesus urges him to check that very thing.  Jesus challenges Nicodemus to see him through the scriptures on the fullness of tradition.  “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life” (John 5:39-40)

how will you believe if I tell you about heavenly things?— Jesus points to Nicodemus’ earlier struggle in the cleansing power of God through matter of water as reference for how far he needs to go to truly absorb many sacred mysteries.  Nicodemus wanted to comprehend while Jesus wanted him to apprehend in faith or get the just.

No one has gone up to heaven except the one who has come down from heaven, the Son of Man.— Jesus points very strongly to the dividing point in the Incarnation.  Jesus points to the fact that he has come from heaven and in breaking, living and talking he offers something to the world that is incomparable.

so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life- And then there is suffering.  Jesus points to how, though he was heaven sent, he was heaven bound for the salvation of men through the cross.  Yes, God came to earth in the Son.  But the cross is still the cross. If Nicodemus were to come into that kingdom it would be due to the work and expressed context of the cross and no experience of the Holy Spirit or 1,000 baptisms would be enough to replace that need.  To take the Incarnation and the Atonement in Christ in fulness is to have true life.  This is the life eternal in Christ and it is — as is.

The odd part to me is that the quotation marks in these last words end in that chapter according to most Bible versions right before what is possibly the most popular Bible verse in at least the Western Hemisphere.  It is “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life” (John 3:16).

This is a beautiful verse to now come to though likely now the words of John the apostle and not the words of Jesus yet rich in meaning in context of the chapter before and after it.  Before it we see in the set up that engaging with Jesus in the most freshest of Christianity as founded by Jesus will be under authority by God, community based, sacramental and engaged in mystery.  These are true, good and beautiful to experience in Christ.

But keep in mind what the “believe” part is in John 3:16.  In the Greek it is believing.  For salvation to happen in the kingdom there is a declaration of the righteousness of Christ, but the ongoing connection of that is in the context of onward holiness in grace and obedience.

And this brings me to how we are informed of the believe as ongoing and measurable in obedience to Jesus as Lord. “Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him” (John 3:36).  In this gospel the antithesis of believing is not unbelief but disobedience.  So, do you call yourself a Christian because you raised your hand at the right goosebumps moment at church camp as a kid?  Great! —But are you still obeying Christ now?  Otherwise you are hooked on a feeling and not walking by faith.

Many people out there think they have the right spiritual credentials about Jesus but too few have the connection that is of Jesus, in Jesus and for Jesus.  The call to encounter all of us and our “spiritual privilege” still stands and that call is from Jesus.  He does not change but we do.  Our choice that is indicated whether we consider ourselves as a Nicodemus or not still is up to us on if we will follow Jesus unconditionally.