John 3 & Baptism

Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God."

There are a variety of opinions as to what Jesus means by "water" in verse 5 of John chapter three. Some say water means amniotic fluid, but if Jesus meant natural birth why didn't he say "of the womb"? Some say water means baptism, but if He meant baptism why didn't He say baptism? Some say it means living water, but again, why didn't He say living water?

Enigmatically, at least to us, Jesus simply says water. Perhaps we need to look at the verse in context.

John just finished telling us that Jesus is omniscient - He knows what is in a man without the man's testimony. Along comes Nicodemus, a high ranking Pharisee, and Jesus answers Nicodemus' question before he asks it. Compare this to the interaction with the rich young man found in Matthew 19 (also in Luke 18 and Mark 10). In Matthew the RYM asks (v 16), "What good deed must I do to have eternal life?" and Jesus answers (v 17), "If you would enter life, keep the commandments."

Not the same answer He gave Nicodemus.

Next the RYM asks Jesus which commandments he should keep. Jesus lists a few and the rich young man claims to have kept all of them. He asks Jesus (v 20), "What do I still lack?" Jesus knows the RYM has not kept all the commandments (covetness, idolatry) and tells him, "“If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” Ouch...the RYM went away sad.

But notice the answer to "what do I lack?". It is (v 21) "If you would be perfect...come, follow me." See it again in Mark 10:21: "You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” And Luke 18: "One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.”

The interaction with the RYM illustrates the Law (you must be perfect [but you are not] to enter heaven) and the gospel (follow Jesus and you will have treasure in heaven). The young man needed to get rid of the possessions, not because it was a good work that earned his salvation, he needed to give it all away because it was a stumbling block keeping him from following Jesus. Read the rest of the story and note what He says in Matthew 18:29, Mark 10:29-30, Luke 18:29-30.

Back to John 3 and Nicodemus. Nicodemus is wondering much the same thing as the RYM, how to enter the kingdom of heaven. And Jesus tells him he must be "born of water and the Spirit."

Not the same answer he gave the RYM.

Remember Jesus is omniscient. Just as He knew in what areas the RYM was lacking/not lacking, He too knows what Nicodemus is lacking/not lacking.

Nicodemus is not lacking water. Two important terms (today's vocab lesson) from Judism 101: <u>Mikvah - a ritual pool of water, used for the purpose of attaining ritual purity. Immersion in a Mikvah is performed for the following main purposes: It is used in connection with Repentance, to remove the impurity of sin. It is also used in connection with Conversion, because the convert has taken upon himself or herself to adopt the lifestyle of the Jew, that is based on the recognition of G-d as King of the Universe and on the obligation to perform the commandments of the Torah.

Tevilah- full body immersion in a mikvah. (See Wikipedia for more on ritual washing.)

The Pharisees were all about keeping the law (see Matthew chapter 23). Especially note verses 25-26: “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean."

Jesus tells Nicodemus he must be "born of the Spirit" which we know as regeneration, new life, to be born again, or born from above -- the light and the life we are blessed with when by God's grace the Holy Spirit dwells within us and draws into a faith relationship with Jesus as our Lord and Savior. Getting the inside of the cup clean--so to speak.

We cannot will ourselves to be reborn - it is the work of God/the Spirit as Jesus says in John 1:12-13 and again in John 3:8. By the power of that Spirit we are able to believe in Jesus, and those that believe will have eternal life (John 3:15-18).

So that brings us back to the issue of water. Given the amount of ritual washing involved in Jewish life, there is little doubt that Nicodemus would have understood water to be mikvah. Does this mean we must keep the laws for ritual washing in order to be saved? Remember the RYM? We see law & gospel presented side by side. In this case, the law is the water, or rather the ritual washing that it represents. But the "water" wasn't enough - the "cups" are still dirty on the inside. That is where we need Christ, where the Word of gospel found in John 3:16 saves us.

Additionally, from the definition of mikvah we learn it is used in connection with conversion. It is also used in cases of adoption. This is what is involved in converting adopted gentile infants and children to Judiasm (from convert.org):

• Jewish parents in all movements need to convert adopted Gentile minors for the minors to be considered Jewish. The adoption itself, or even the raising of the children as Jewish, does not make the child Jewish.
• The conversion of an infant or child has Jewish legal sanction. According to the Talmud (Ketubot 11a), it is permissible for a religious court (a bet din) to convert a gentile infant. The basis in Jewish law is that it is a privilege to be Jewish (Shulchan Aruch, Yoreh Deah, 268:7). Therefore, a minor can be converted even though not mature enough to understand the act because making the minor Jewish is performing a favor for that infant or child.
• Jewish law also allows those people converted as an infant or child to renounce the conversion when they reach maturity. After girls reach 12 or boys 13, converted infants and children can legally reject the conversion and go back to their previous religion. If they accept Judaism or are silent, they are deemed to be considered adult converts.
• The conversion of a female infant or child according to Conservative and Orthodox practices only requires tevilah (immersion in a ritual bath called a mikveh). A male child also requires immersion in the mikveh. Prior to the immersion, the male must have a brit milah (a legal circumcision ceremony performed by a mohel). If possible, this should be done on the 8th day after the birth of the boy. If a circumcision has already been performed, a drop of blood needs to be drawn in a ceremony called hatafat dam brit. A Hebrew name can then be given to the child, though some wait to give the name until after the tevilah ceremony. There is usually a wait of a couple of weeks between the circumcision and the immersion.
• A Bet Din, usually consisting of three rabbis, is convened for the immersion. Parents can enter the mikveh. If the children are old enough, they recite the needed prayers; if not a rabbi does so for them. After the tevilah ceremony is completed, and a name chosen if one has not already been selected, the child is declared by the Bet Din to be Jewish.
• The conversion of infants and children is, of course, a moment of joy for parents, but it is also such a moment for the entire Jewish community. New children add precious lives to the community and bring with them that most valuable idea of hope for the future.

And Adoption & Jewish Law from Star of David.org:

• For the child to be considered Jewish, he or she must be formally converted. Such a conversion is an absolute requirement of Jewish law, and dispensing with it can have serious consequences later in life, for the child may reach Bar Mitzvah age, want to marry or join a synagogue, only to be told by a rabbi that he or she is not really Jewish. The ceremony is simple, and should be done as early as possible.
• The conversion consists of two parts, circumcision (milah) and immersion (tevilah). If possible, a boy should be circumcised on the eighth day (but not on the Sabbath or on a Festival) with a slight change in blessings.
• Immersion is a requirement for both boys and girls. The immersion is done in a "mikvah," or Jewish ritual bath. Usually the immersion takes place as soon as the infant is old enough so that there is no physical danger. Six months is the age preferred by many rabbis. Yet it is permitted any time until "Bar" or "Bat Mitzvah."
• The immersion must take place before a "beit din" of three rabbis. The child should be naked and held in such a way that the water touches every part of the body. The child is quickly immersed, and two blessings are recited by the rabbi (or by the child, if old enough). The child is then immersed once more. (Some rabbis do it twice more.)
• The two blessings recited at the mikvah are: "Praised are You, Lord our God, King of the Universe, Who has sanctified us with His commandments and commanded us on the immersion." Praised are You, Lord our God, King of the Universe, Who has kept us alive, sustained us and allowed us to reach this season." Following the immersion and after the child is dressed, he or she is given a Hebrew name and welcomed into the Jewish community with a special prayer.
• Bringing an adopted child to the "mikvah" for a conversion is a happy event, worthy of celebration. Many couples invite other members of the family, take pictures, and celebrate with refreshments at home or at a favorite restaurant. As the child grows up, pictures and memories can be shared of the day the child was welcomed into the Jewish community.
• An important question still remains. What gives the "Beit din" the right to convert an infant to Judaism without the child's permission or understanding? The Talmud asked the same question.
• It answered that one can act to someone's advantage without his permission, and becoming Jewish is to the child's advantage. But there is an important proviso. Upon reaching the age of majority (12 for a girl, 13 for a boy), the child can protest and annul the conversion. He or she has a right to say, "I don't wish to be a Jew, and I consider the conversion invalid." On the other hand, acts of Jewish identity at the age of majority serve to reaffirm the conversion.
• For this reason, "Bar" or "Bat Mitzvah" takes on a particular importance to an adopted and converted child. It serves as a reaffirmation of the conversion done years before. It completes the process of conversion. Circumcision and immersion can be done to infants; acceptance of the "mitzvot" can only be done upon reaching the age of majority. The validity of the entire conversion is contingent upon assuring a positive Jewish identity upon reach "Bar/Bat Mitzvah."

It all sounds so very familiar. So much like baptism & confirmation. :-)

Ephesians 1:5: In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will...

Maybe I'll continue this...when I have the brainpower to tackle it...

Two cents on John Chapter 2

1. The words "hour" and "time" (as found in verse 4) are used to point to His inevitable crucifixion, His sacrificial death on the cross, not His glorification as Messiah. See Matthew 26:18; Mark 14:35, 14:41; John 7:6-8, 7:30, 8:20, 12:23, 12:27, 13:1,16:32, 17:1.

2.Verses 24-25 - But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man. For some reason these verses were underlined in my Bible. I don't recall why I underlined them, but it drew my attention and I looked a little deeper into their meaning. The following cross references are given:

• Isaiah 11:3 - And his delight shall be in the fear of the Lord.He shall not judge by what his eyes see,or decide disputes by what his ears hear,
• Deuteronomy 31:21 - And when many evils and troubles have come upon them, this song shall confront them as a witness (for it will live unforgotten in the mouths of their offspring). For I know what they are inclined to do even today, before I have brought them into the land that I swore to give.
• 1 Kings 8:39 - then hear in heaven your dwelling place and forgive and act and render to each whose heart you know, according to all his ways (for you, you only, know the hearts of all the children of mankind)
• Matthew 9:4 -But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?
• John 6:61 - But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this?
• John 6:64 - But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.)
• John 13:11 - For he knew who was to betray him; that was why he said, “Not all of you are clean.”

What is John telling us in verses 24-25? My guess, 1) Jesus is divine/God (He is omniscient). 2) Men are evil - He knows men and He knows they can't be trusted, no matter what they say.

It's not an altar call.

Enough eisegesis for tonight. :-)

John 1:29 & friends

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

About this verse Candy writes: "verse 29 Jesus takes away the sins of anyone who will let Him. There is nothing else one must do to be saved. Jesus paid it all. Jesus is our perfect sacrificial Lamb, whose sacrifice pays for ALL of our sins."

And theden at VTC responds: "I think where Candy messes up is that she says that there is "nothing else one must do to be saved."It doesn't say that in the text (or in Scripture). We must participate in our salvation (through the grace of God.)"

Huh? Let me rephrase verse 29. Q: Who takes away the sin of the world? A: The Lamb of God.

It's not about what we do or don't do, it is about what HE did. He took away the sin of the world. Period.

Rewind to verses 12 & 13:
But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

From the Concordia Study Bible: "1:12 Membership in God's family is by grace alone-the gift of God....It is never a human achievement, as v. 13 emphasizes."

Today's Vocabulary Lesson: (thanks to dictionary.com)
eisegesis - an interpretation, esp. of Scripture, that expresses the interpreter's own ideas, bias, or the like, rather than the meaning of the text.

I am really looking forward to chapter 6. :)

Pop Quiz!

The first time I took this quiz it told me I was going to hell.

The second time I took the quiz I took time read the questions. :-)

It actually makes no difference how you answer the first part of the quiz (even leave it blank!) - the "score" is always the same. Eventually you end up at the 10 steps to being a Christian (or something along those lines).

Where the Apple Falls

Last night my oldest child (Seventeen) went to youth group at a friend's church. I will tell you beforehand that this child is very outgoing, headstrong and a bit bossy (think Lucy Van Pelt but less self-centered).

When she came home the first thing she asked me was, "It's Christ that accepts us, right?"

"Yes?" I replied, knowing this was just the tip of the iceberg.

Seventeen: The teacher at Friend's church said we need to accept Christ into our hearts.

Me: (eyebrows raised) Synergism?

Seventeen: Huh? (looks at me weird) No, she just said that God begins faith, but it is up to us to accept Christ into our hearts.

Me: What did you say?

Seventeen: I didn't say anything.

Me: Faith is the work of the Holy Spirit...

Seventeen: I know, I know. Anyway, she said we have to strive to be like Jesus.

Me: (jaw dropping) What did you say?

Seventeen: I said, but aren't we the sheep and Jesus the shepherd. The sheep can't become the shepherd. The shepherd does everything for the sheep - finds them when they're lost and stuff like that. Sheep can't do anything.

Me: What did she say?

Seventeen: She said that yes, Jesus is the shepherd, but He is also the rabbi and we are His disciples and as disciples our job is to become rabbis.

Me: What did you say?

Seventeen: I told her there was no way possible for me to become God, no matter how hard I try. I'm just a sinner.

Me: Did anyone agree with you?

Seventeen: No. They just argued with me.

Me: Did they change your mind?

Seventeen: No! I know I'm right.

Me: (Smiling so big my face hurts) Good.

Indeed it is a smorgasbord out there (thanks, Sara, for the analogy). There are a lot of differing views, theologies, doctrines and ideas. Many are biblical, many are not. It seems, from my humble perspective, that the ideas we find most appealing (appetizing) are those that agree with our human reasoning (easy to digest).

But as we survey what lays before us on the buffet, remember that God's way is not man's way.

Oh, I almost forgot, the denomination of the church Seventeen visited last night : ELCA.

Hebrew 13:20-21, 25 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen....Grace be with all of you.

More thoughts on "getting" saved

Expanding my vocabulary:

Monergism - God alone is the one who saves and that humans have no active role in coming to faith (conversion). God creates faith and causes the unbeliever to become a believer without any merit, worthiness, or cooperation on the person's part.

Synergism - humans have some role to play in conversion and being saved, and people in some way "work together" with God to bring this about in individual lives. Synergists treat faith as something the sinner comes up with in response to and in cooperation with God's grace. Faith is ultimately being treated as a cause or condition of salvation, a part of the cooperative effort that the human being is to some degree responsible for.

Also, here is another comparison of Theology of Glory with Theology of the Cross.

Did Somebody Mention Getting Saved?

From From Issues Etc. Journal

"...Within Protestantism there are two very distinct systems of theology. One is a Theology of Glory and the other is a Theology of the Cross.

...The Protestant theology of glory begins with a one-time trip to the Cross of Jesus Christ. The preaching of human sin and divine grace is only directed at the unbeliever in order to "get him saved."

The theology of the Cross is quite different. The preaching of sin and grace or Law and Gospel is not only intended to convert the unbelieving sinner but is intended to produce sanctification in the Christian. The preaching of the Law continues to convict the Christian of sin, leading to contrition, and the Gospel continues to produce faith in the atoning work of Jesus Christ.

A theology of glory separates the Christian life from the Gospel. Once you are saved you are given a list of do’s and don’ts. More often than not, these are "evangelical house rules." If you continue to break the rules or backslide, the solution is the rededication of your life to God or, in some cases, the emotional determination to keep your promises. You wouldn’t go back to the Cross again because you already did that when you got saved. Rather, you rededicate your life, because "once saved, is always saved."

The theology of the Cross never gets you past the Cross. The preaching of the Law is not intended to provide you with a list of do’s and don’ts. Rather the preaching of the Law is intended to drive you back to the Cross through the hearing of the Gospel. As a result of the Gospel, your faith is strengthened. Out of faith, the good works defining the Christian life are produced.

A theology of glory produces people who think they are better than other people. "Getting saved" moves you to a higher level. You are now a better person, a step above those who are not saved. You can think of yourself as a part of the "moral majority" as opposed to the "immoral minority." You share your testimony so that other people will get saved and be a good person just like you are.

Living in a theology of the Cross never makes you any "better" than anyone else. Every day in every way you are not getting better and better. In fact, the preaching of Law and Gospel will not lead you to an awareness of your holiness, but rather to greater awareness of the depth of your sin. As a result, you will develop an ever-increasing faith in and appreciation for the redeeming work of Jesus Christ.

Your witness will focus upon the work of the Cross, not upon your experience of getting saved, sanctified, or becoming more spiritual. You have taken no step toward God or arrived at any higher level of holiness. You don’t talk about your spirituality. You talk about the grace of God in Christ Jesus.

Martin Luther accurately defined sin as man turning in on himself. While a theology of glory continues to turn you to yourself as you measure your growth in holiness against a plethora of spiritual experiences, the theology of the Cross turns you away from yourself. As a result of the conviction of the Law, you forsake your own good works and spiritual experiences and cling to the blood and righteousness of Jesus Christ.


Which is Correct?
Any reading of the New Testament will demonstrate that the systematic theology of the Apostle Paul was a theology of the Cross. His focus was not upon his spirituality but upon the Cross of Christ. He boasted of his weaknesses. He referred to himself as the "chief of sinners" and a "wretched man." As far as he was concerned, his holiness and goodness was manure compared to the righteousness of Christ. For the Apostle, the dynamic of both justification and sanctification was "not I, but Christ."

The Reformation theology that characterizes both Lutheranism and traditional Calvinism is a theology of the Cross. There is no doubt that the theology of glory appeals to natural man. It is a theology of Adam. It is self-focused. It defines "popular Christianity." The reality is, it is not biblical Christianity."