Bible Devotion

Day 1

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 1:1–8

The Gospel of John

John calls himself “the disciple whom Jesus loved” in this gospel which, according to Clement of Alexandria, was written at the urging of his disciples to compose a “spiritual gospel” to supplement the three existing Synoptic Gospels. It is generally believed that John wrote it in Ephesus after Christ toward the latter part of the last decade of the 1st century.

The purpose of writing the Fourth Gospel even in his old age is made plain in 20:31, “But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name.”

The following features of the Gospel of John are worth noting:

-Unlike the Synoptic Gospels, it gives details of much of Jesus’ ministry in Jerusalem, in which Jesus was very open about His identity as the Messiah.

- It gives Jesus’ conversation at the last supper in the upper room (chapters 13-17) in greater detail than in the Synoptic Gospels.

- Jesus refers to and mentions “eternal life” at least 14 times in this Gospel, many times more than in the Synoptic Gospels.

- John records seven miracles of Jesus and calls them signs that prove who Jesus is. Also, the “I AM” speeches of Jesus (e.g. I am the Bread of Life, I am the Light of the world etc.) highlight Jesus’ self-proclamation as the “Great I AM”.

- It has a specific design to narrate Jesus’ ministries around the various Jewish festivals (2:12-12:50).

We shall spend time reflecting on the above features and more as we come across them in our daily scriptural reflection.

Vv. 1:1-18 –This is what commentators call “The Prologue” . It powerfully sums up who Jesus is. We shall look at the first part today:

1:1-5—Jesus is the Word—the Creator God

(1) John uses exactly the same words that begin the Greek Old Testament “Ἐν ἀρχῇ” (In the beginning) to begin his introduction of Jesus: What is the significance of such a usage?

(2) What role did the “Word” play in creation? (In particular, see Gen. 1:3, 6, 9, 14, 20, 24 and 26 — note the repetition of the word “said” and also Ps. 33:9.)

(3) Based on the description of vv. 1-3, who is Jesus?

(4) Beyond being the Creator God,

a. What is meant by Him being “life”?

b. What is meant by Him being “light of all mankind”?

1:6-8 — Introducing John the Baptist: It is interesting to note that John the Baptist (not the disciple John) is introduced here in both negative and positive terms.

(5) What was the mission of John the Baptist?

(6) Do you find it strange that at this very point of this powerful Prologue, John sees the need to clarify who John the Baptist was and was not? What might the reason be?

(7) How did John the Baptist testify about who Jesus is in relation to him? (see v.15)

(8) What is the main message to you today and how may you apply it to your life? 

Meditative Reflection
The Word-The Creator God

In the beginning, the Word was already there. The Word was with God, and the Word was God. He was with God in the beginning.” (Jn. 1:1-2)

It is only natural for people to ask why the Apostle John, already in his 90's, chose to write a fourth Gospel given the fact that the three “Synoptic Gospels” had already been in circulation. While no one is too sure about the meaning of the comment by Clement of Alexandria which said that John was urged by his disciples to write a “spiritual gospel”, the Apostle John does make it clear about his purpose. It is found toward the end of his Gospel: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.” (Jn. 20:31)

One thing that is also understandable is that by the end of the first century with the gospel being spread around the Roman Empire, the interest in Christianity had grown and it appealed to people of all races, cultures, religions and learnings. Being the only surviving apostle who was an eye-witness to the life, death and resurrection of Jesus, John wished to write a gospel that would set Jesus apart from all other gods and Christianity apart from any myths and philosophical speculations. I believe, this is the reason why he opens his Gospel introducing Jesus as the Word, the Logos: He does not identify Jesus as the Greek Logos, but distinguishes Jesus from it, so that there will not be any syncretic beliefs.

Ancient philosophers used the term, logos, in different ways. The sophists used the term to mean discourse, and Aristotle applied the term to refer to “reasoned discourse” or “the argument” in the field of rhetoric. The Stoic philosophers identified the term with the divine animating principle pervading the Universe. But John states unequivocally that Jesus is not an idea or a mysterious figure, but God, the Creator God through whom “all things were made, without Him nothing was made that has been made.” (Jn. 1:3)

Therefore, it is important that as much as we seek to evangelize  others of a different culture or faith, and seek to create a dialogue with them, we should never syncretize Jesus with their belief system. The message of John is clear: Not all religions are the same, and not all gods are the same. God is our Lord Jesus Christ.

Day 2

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 1:9–18

1:9-13—The True Light: John in this Prologue has set the stage for the story of Jesus that he is about to narrate.

(1) Even without reading further, can you get a sense of how the world would receive this True Light?

(2) Why would the world, which He has created and which He owns, reject Him? (v. 5)

(3) However, in v.12, John also sets the stage for the good news He is going to announce in the next 20 chapters.

a. What is this good news?

b. How does v.12 define what “saving faith” is?

c. How will it come about? (v. 13)

1:14-18—Word Became Flesh

(4) What does “the Word became flesh” mean? (See how Paul elaborates the deeper meaning of this in Phil. 2:6-8.)

(5) Note that the word “dwelling” in v.14 is the word for “tabernacle” in the Old Testament — How does the use of this word deepen your understanding of Jesus’ “Incarnation”?

(6) Now, John introduces in even greater clarity who Jesus is.

a. Who is Jesus according to v. 14b?

b. What words does John use to describe the intimacy between Father God and His Son? (vv. 14, 18)

c. What is, at least, part of the purpose of Jesus’ incarnation? (v. 18)

(7) Now John, the disciple, wrote about Jesus some 60+ years after the death and resurrection of Jesus Christ. He testifies the following 2 things:

a. He has seen the glory of Christ (v. 14). Can you recall events or occasions in which John saw the glory of Christ? (Mk. 9:2ff; Jn. 20:19ff; and Jn. 17:3ff—His glory on the cross)

b. He has experienced the fullness of Christ, describing it literally as “grace instead of grace” (v. 16). What does he mean? Is it your experience too? Why or why not?

(8) What is the main message to you today and how may you apply it to your life?

Meditative Reflection
A Personal God

The Word became a human being. He made His home with us. We have seen His glory. It is the glory of the One and Only, who came from the Father. And the Word was full of grace and truth.” (Jn. 1:14)

As the Apostle John powerfully asserts in the Prologue of his Gospel, Jesus, the Word, is none other than the Creator God, the Maker and source of life and the Light of men. John then testifies that the Word became flesh and is full of grace and truth (In 1 Jn. 1:1, he also later testifies that he has seen Him with his eyes and touched Him with his hands.) In other words, He is not just truth in the objective sense, but a “personal God”. This reminds me of an encounter I had quite a number of years ago with a scholar from China.

During the time that this scholar spent in a theological graduate school in the West and participated in a church-sponsored Alpha program at a local café, he found Christianity very credible. However, he had difficulties in believing in a “personal God”.

“Having been brought up in an atheistic environment, it is hard for me to accept a ‘personal God’” he said.

In other words, if the Word mentioned in John 1:1 were only an objective truth, nothing more than a theory or concept, then he would not have had a problem in acknowledging the Word as absolute truth; but he found it very hard to believe that this truth is a person.

As our conversation continued, it became obvious where his problem truly lay: If the Word is only an objective truth, then it will be like any other philosophy that is purely cognitive, purely head knowledge. Sure, to embrace such truth may even affect one’s moral viewpoints or behavior, but the process of searching for truth will still be an ongoing one. As he puts it, “Many so-called truths in the past have already been overturned, and so will many of the truths we consider true today.”

However, if the truth as claimed in the Bible — the Word which has existed since “the beginning” — is not only absolute truth, but also a “personal God”, then it is not only a truth to be acknowledged, but a “personal God” to whom one has to surrender his life; it is not only truth to be embraced, but a “personal God” with whom we have to enter into a relationship!

To this scholar, it was too risky, too close for comfort and, in his words, “too final!”

Too final? You may ask, “What’s wrong with being final?”

“Well,” he said, “then what value do they have?” He was referring to the much-coveted Ph.D. and learning that he had pursued and gained all these years in one of China’s leading universities.

Indeed, the process of pursuing truth in life is an exciting process in itself, but the belief in Jesus as both the absolute truth and our personal God is final in the sense that we have eventually found the right path in pursuing truth as Proverbs explains, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). Any search for truth apart from Jesus Christ, and apart from having a saving relationship with Jesus Christ is destined to be a futile process.

Day 3

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 1:19–34

Having powerfully introduced to us who Jesus is, now John shares with us the first week of Jesus’ ministry (from 1:19–2:11). We shall reflect on Day 1 and Day 2 today:

1:19-28—Day 1—The One Preparing the Way

John the Baptist was ministering (and baptizing) along the Jordan when the priests and Levites came to him (v. 28).

(1) From the questions they asked, how did the religious leaders in Jerusalem look upon John?

(2) If they suspected John to be Elijah (Mal. 4:5), or the prophet whom they equated with the Messiah (Deut. 18:15, 18, 19), why didn’t they come and ask John themselves?

(3) Who did John say he was? (v. 23; see Isa. 40:3)

(4) Was John in fact Elijah? (see Matt. 11:14)

(5) Since John clarified that he was not the Messiah, why did the Pharisees confront him about baptizing people? What did their question imply? (v. 24)

(6) How did John’s answer “prepare” the way for Jesus? (vv. 26-27)

1:29-34—Day 2—John’s Witness—Now in Jesus’ presence, John pointed to Him and bore witness to who Jesus is.

(7) The first thing he said was that Jesus is the Lamb of God that takes away the sin of the world.

a. How would the Jewish hearers understand it?

b. Would it not remind them of the Passover Lamb in Exodus12, especially v.13?

c. There is one thing the Jewish hearers might easily miss: Whose sin is John talking about?

(8) What is the second thing John pointed out in v.30? How important is this statement about Jesus?

(9) Now John backs up his claim with an eye-witness testimony:

a. What is it? (v. 32)

b. What is he referring to? (see Matt. 3:13-17)

(10) What is the difference between John’s baptism and Jesus’ baptism? (see Acts 1:5; 2:33)

(11) What impact might this testimony have on the hearers? What about you?

(12) What is the main message to you today and how may you apply it to your life?

Meditative Reflection
The Impact of John the Baptist

John replied, using the words of Isaiah the prophet. John said, 'I’m the messenger who is calling out in the desert, "Make the way for the Lord straight."' ” (Jn. 1:23)

The four Gospels not only make mention about the ministry of John the Baptist, but they also point out that he and his ministry have already been foretold by the prophet Isaiah. In other words, his ministry was not to be taken lightly and he has played an important part in the ushering in of the plan of salvation of Jesus Christ.

In the four Gospels, we see the immediate impact of his ministry as he boldly pointed out the sins of the religious leaders and called them and the people to repentance. His ministry was greeted with great success, and even many of the religious leaders came to receive his baptism of repentance.

But his ministry was meant to be preparatory in that if these repenting Jews did not subsequently listen to his testimony about who Jesus is, their baptism of repentance would have been totally meaningless.

As it happened, some of those who received John's baptism of repentance did believe his testimony and followed Jesus. Among these, Andrew at least was included.

As Dr. Luke finished his Gospel account and continued to write the Book of Acts, we have come to realize that while many of the Apostles stayed in Jerusalem, many of John’s disciples spread throughout Asia Minor and beyond, carrying the gospel with them. As a result, they played no small part in the spread of the gospel beyond Jerusalem. All these were the result of the bold ministry of John the Baptist.

As much as we do understand that no one is indispensable when it comes to the ministry of the church, one has to wonder “what if” — what if John did not faithfully carry out his role as the one who prepared the way of the Lord and pointed others to Jesus Christ instead of to himself?

Day 4

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 1:35–51

1:35-42—Day 3—The First Disciples—Obviously, John had gained quite a following himself, and two of his close disciples were with him on this day.

(1) John could have said many things in pointing to Jesus. Why did he tell the disciples again that Jesus is the Lamb of God?

(2) What did the two disciples do and why? Would you have done the same? Why?

(3) What did Jesus ask them? Why?

(4) What did their reply show?

(5) Judging from Andrew’s action in v. 40 and what he said to Peter in v. 41, what did spending a day with Jesus do to Andrew?

(6) Why did Jesus immediately change Simon’s name? What was its historical significance? (Matt. 16:18)

(7) How important was Andrew’s action from a historical perspective?

1:43-51—Day 4—The Man without Guile

(8) How similar were the actions of Andrew and Philip?

(9) From the mouth of Philip, what do we know about the initial belief of these first disciples concerning who Jesus is? (v. 45)

a. What did they know about Jesus both from the testimony of John and their short time with Jesus?

b. What had they yet to know about Him?

(10) What was the immediate reaction of Nathanael? What kind of skepticism did he represent in faith?

(11) Did Philip have any adequate answer to Nathanael’s challenge? How did he handle it?

(12) Note that Nathanael’s question was, “How do You know me?” and Jesus’ reply was, “I saw you there before Philip called you”. We may not fully understand what really has happened:

a. How did Nathanael interpret Jesus’ answer? (see Ps. 139:1-6)

b. What did he do as a result? (v. 49)

c. How did his answer differ from all that had been said by the other disciples about Jesus? Why?

(13) How will Jesus reward his (or their) faith? (v. 51; see Gen. 28:12 — the ladder that links heaven and earth)

(14) What is the main message to you today and how may you apply it to your life?

Meditative Reflection
A Person without Guile

Nathanael replied, ‘Rabbi, you are the Son of God. You are the king of Israel.’” (Jn. 1:49)

John has made plain the reason for the writing of yet another gospel account in addition to the Synoptic Gospels is so that his readers “may believe that Jesus is the Christ, the Son of God” (Jn. 20:31). Apart from seeking to prove who Jesus is through the many miracles he would record in his gospel account, he begins with the personal testimonies of the first disciples of Jesus. In so doing, he is comparing not only the views of these disciples, but their very persons.

While only two of Jesus’ first disciples were said to be the disciples of John the Baptist (1:35), it is not unreasonable to assume that all of those names mentioned in the first chapter might be John’s disciples as well, because they were either siblings (like Andrew and Peter), or close friends (like Philip and Nathanael). Even if they weren’t, they all would have heard the powerful testimony of John the Baptist about who Jesus is. Since they would have believed in the testimony of John, all that remained was for them to know Jesus personally. This they did, by following and staying with Him.

Having spent a day with Jesus, Andrew quickly found his brother and introduced him to Jesus, saying, “We have found the Messiah”. Then as Jesus took the initiative to call Philip, Philip in turn found his friend Nathanael and told him, “We have found the one whom Moses wrote about in the Law. The prophets also wrote about him. He is Jesus of Nazareth, the son of Joseph.” (Jn. 1:41, 45)

Simply spending a day or so living with Jesus, hearing Him preach was enough for them to believe that Jesus is indeed the Messiah (i.e. Christ), just as Moses and the prophets had foretold. But such a recognition or belief relates more to the function or role Jesus plays in the Kingdom of God, but not necessarily to who He is, as if it was not as important to them.

But not Nathanael. He did not approach Jesus simply with a “utilitarian” motive — wishing to know what He could do for him and Israel. Rather, he was more concerned about who Jesus really is. This is why Jesus revealed Himself to him in a very personal way.

First, Jesus showed him that He knew him inside out — he was a man without guile; and then Jesus told him that He saw him even before Philip approached him. This meant that He knew Philip would call him and that, from a distance, he knew what he had said to Philip.

Such an intimate knowledge was enough to convince Nathanael that Jesus is not just the Messiah, but the Son of God! It would take Peter a few more years to recognize Jesus as the Son of God (Matt. 16:16). So what was the difference between Nathanael and the other disciples? He was a man without guile, as Jesus said. A person without guile is blessed, because God will show Himself to such a person with a pure heart, and he will even “see greater things.” (Jn. 1:50)

Day 5

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 2:1–11

The Wedding at Cana — Although John says it happened on the “third day”, this expression is not related to the previous numbering as Jesus’ appearance at Jordan had come to an end. John now begins his witness to the “signs” performed by Jesus, and Lightfoot informs us that according to Jewish traditions, the wedding banquet was held on the “third day”. Other scholars opine that since they did not use our terms of Monday and Tuesday to denote each day of the week, the “third day” simply denotes the third day of the week.

Between the first contact with His “would-be” disciples, and this miracle in Cana, we may wish to follow the brief timeline given in Mark:

Mark 1:9-11—His encounter with and baptism by John the Baptist gave him opportunity to recruit at least Andrew, Peter, Philip and Nathaniel.

Mark 1:12-13—Upon His return to Galilee, Jesus entered into the desert to receive the temptation.

Mark 1:14-15—Jesus’ begins His first official tour of the Galilee.

Mark 1:16-20—Jesus “re-calls” Peter, Andrew, John and James.  This explains why this short encounter would cause them to make such a decisive decision to give up everything to follow Jesus.

(1) As they made their way back to Galilee, these disciples would have spent a few days with Jesus. It is helpful to use a little imagination in considering the following:

a. What might these disciples have gained in their knowledge of Jesus during their journey?

b. Upon seeing Jesus’ disciples, what might Mary think of all the prophecies she has read and the revelations she has received about her son, Jesus?

(2) The lack of proper preparation for this wedding is shown by the early and complete consumption of wine. This is now used by God to show His glory. What do you think was the reason why Mary turned to Jesus and said, “They have no more wine”?

(3) The reply of Jesus is significant:

a. Irrespective of how one may interpret the term “woman”, it was certainly not a term used by a son to his mother: What then does Jesus intend to tell Mary?

b. How is this intention reinforced by saying “My time has not yet come”? (see also Jn. 7:6)

(4) Is Mary discouraged by the words of Jesus? (v. 5)? What does her action show?

(5) What were the six water jars for? (Each is estimated to contain 20-30 gallons of waters.)

(6) What might have gone through the minds of the servants as they did they were told?

(7) What might have gone through the minds of the disciples as they witnessed all this?

(8) What kind of a sign is it to the disciples?

(9) What might also be the spiritual significance of turning the contents of the six jars now into wine to add joy to the wedding? These jars were for ceremonial cleansing which could do nothing to cleanse one’s soul.

(10) What is the main message to you today and how may you apply it to your life?

Meditative Reflection
Turning Water into Wine

Everyone brings out the best wine first. They bring out the cheaper wine after the guests have had too much to drink. But you have saved the best until now.” (Jn. 2:10)

Allow me to share the insight of R.V.G. Tasker about the significance of the meaning of this “sign” performed by Jesus at the wedding at Cana:

“The turning of water into wine is not a purposeless exhibition of supernatural power, but a teaching miracle of deep significance. Some critics have compared this ‘luxury’ miracle, as they have termed it, very unfavorably with the merciful acts of healing performed by Jesus. Was it really necessary, they have asked, to supply a wedding party with such an abundance of wine? And, even though the host was helped out of an embarrassing situation, can it honestly be said that the miracle bestowed any lasting benefit on those who were present? But these are the wrong questions to ask; for none of the miracles of Jesus were kind actions to alleviate human distress and nothing more. They were as this Gospel invariably calls them, signs displaying the glory of Jesus and the wonder of His redeeming love.

“This particular miracle is not followed by a discourse expounding its spiritual truth. We are compelled therefore to deduce its significance as best we can from the narrative itself considered in the context of the Gospel as a whole; and it is a reasonable surmise, when these factors are borne in mind, that Jesus wished, through the symbolism of water turned into wine, both to expose the inadequacy of Judaism as a religion of salvation, and to initiate His disciples into the necessity for His own redeeming death. The six pots of stone were set there, the evangelist states, after the manner of purifying of the Jews. This would seem to be something more than an explanatory note for the benefit of non-Jewish readers. It may well provide the clue to the interpretation of the incident. The water contained in these vessels was used for the ceremonial washing of hands as well as for the cleansing of drinking utensils. It was indicative both of the nature and of the weakness of Pharisaism. It was this water…that Jesus turned into wine — wine which, because it gives life and strength and as the Psalmist (Ps. 104:15) said, ‘makes glad the heart of man’, is a fitting symbol of the new spiritual power made available for mankind by the shedding of the blood of Jesus.” (TNTC, John, 55)

Day 6

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 2:12–25

The Synoptic Gospels relate an event of a cleansing of the temple which happens in the time when Jesus’ makes His final journey into Jerusalem (see Mk. 11:15-19). However, the time and setting in John is clearly different from the latter event in the Synoptic Gospels. This earlier event in John might account for the fact that Jesus moved to Galilee as His home-base of ministry after this event.

(1) As “the Lamb of God”, what was on Jesus’ mind as He came to Jerusalem to observe the Passover?

(2) It is believed that the priests “rented out” spaces in the temple court to aid the pilgrims in buying animals for sacrifice (instead of bringing them all the way to the temple),  and to exchange their money into temple currencies for offering purposes.

a. What’s wrong with such a practice according to Jesus? (v. 16)

b. Why is Jesus’ so infuriated to the point of whipping those involved?

c. What important lesson should we learn from this?

(3) Out of all the scriptural passages, why did Jesus’ action remind the disciples of Psalm 69:9?

(4) How was His action greeted by the Jewish leaders (v.18)? Does anyone need authority to do what Jesus did at the temple?

(5) It is important to note that Jesus uses “naos” in vv. 19 and 21 to talk about the “inner sanctuary”, instead of “hierón” which denotes the whole temple precincts (see Note below):

a. What was Jesus referring to in v.19?

b. Did the disciples understand what He said at the time? Why or why not?

(6) These people “believed” because they saw His miracles, but Jesus would not entrust Himself to them. What could be the problem if “faith” is based purely on seeing miracles?

(7) What is the main message to you today and how may you apply it to your life?

Note:

“The temple was a magnificent structure. Herod had commenced its rebuilding partly to satisfy his lust for building, and partly in an attempt to stand well with his Jewish subjects, among whom he was very popular; for both reasons it was important that the building be outstanding. Work was still going on at his death, and for that matter, for long after. The Temple was not completed until A.D. 63 (and was destroyed by Titus in A.D. 70)”.
(NICNT, John, 176)

Meditative Reflection
The Merciful Wrath

So He made a whip out of cords, and drove all from the temple courts, both sheep and cattle; He scattered the coins of the money changers and overturned their tables.” (Jn. 2:15)

The Apostle John gives us insight as to perhaps why Jesus had to spend the bulk of His ministry in Galilee instead of Jerusalem. The cleansing of the temple at this early stage of ministry definitely enraged the religious leaders. Since His “hour” of glorification through death on the cross “had not yet come” (Jn. 2:4), He decided to leave Jerusalem where His death would ultimately be consummated.

However, as much as He was enraged by the blatant desecration of His Father's House by the priests and the people, He drove the sellers of animals and money-changers out, not with the kind of whip that He would suffer before His crucifixion, but with “a whip of cords” that He made.

William Barclay gives us insight as to the background of the temple worship at the time telling us that:

- The temple Tax had to be paid with Jewish coins, and “the other currencies were foreign and so were unclean”. However, the money-changers would make 4p out of his transaction which was the equivalent of “one day’s wage”; and

- Apart from the selling of animals for sacrifice for the convenience of the pilgrims (which were estimated to be as many as “two and a quarter million”), they were making an enormous amount out of these transactions as well.

Such blatant “extortions” obviously enraged our Lord Jesus. However, He could have cursed and punished them with fire from heaven, or at least, if He were to whip them, they certainly deserved the Roman whip which would be “a long leather thong, studded at intervals with sharpened pieces of bones and pellets of lead”. This was what Jesus Himself was subjected to before His death. Instead, He whipped them “with a whip out of cords” that He made — a whip of mercy, not a whip of wrath! (The above quotes are from William Barclay’s “The Daily Study Bible Series”, Matthew, 363 and John I, 109-11).

Day 7

Read slowly and reflectively the assigned passage twice at least and consider the questions below.

Scriptural Reflection
John 3:1–13

(1) What do you know about the Pharisees? (See Note below)

(2) Why do you think John particularly mentions that Nicodemus came to visit Jesus at night (and this was repeated in 19:39)?

(3) What did Nicodemus know about Jesus?(v. 2)

(4) John has not made clear why Nicodemus came to see Jesus and Nicodemus did not pose a question to Jesus at all. What then was his purpose of visiting Jesus at night?

(5) Jesus opened the conversation with “what I’m about to tell you is true” (v. 3)

a. How many times did Jesus repeat this statement in their conversation?

b. Why did Jesus emphasize this to him?

(6) It is obvious Nicodemus wanted to “see God’s kingdom”.

a. Do you think his visit was related to this? Why?

b. Who qualifies to enter God’s kingdom?

c. What is meant by being born again “with water and the Holy Spirit”? (See Eph. 5:26)

(7) What does the wind analogy serve to illustrate about being born again?

(8) So, how do you know that you have been born again?

(9) Jesus repeatedly used “we” as the one that bears testimony of heavenly things. Who are “we” in light of v. 13?

(10) Why did Jesus refer to what He said about being born again as “earthly things”?

(11) What is the main message to you today and how may you apply it to your life?

Note:

Apart from what John tells us here that the Pharisees were Jewish rulers, we also know that they were well-versed in Scriptures, but were fierce opponents of Jesus and were responsible, in no small part, in the death of Jesus.

Meditative Reflection
The Reality of Being Born Again

What I’m about to tell you is true. No one can enter God’s kingdom unless they are born with water and the Holy Spirit.” (Jn. 3:5)

In our time, the term Born Again Christians was made popular by the former US president Jimmy Carter. This is good in the sense that even non-Christians have become aware that Christianity is not just a religion, but a belief that demands an inner change of one’s life. However, it might also imply that there can be Christians that are not born again which is certainly impossible!

Jesus has made it very clear that, “no one can see the Kingdom of God unless he is born again” (Jn. 3:3). In other words, there can only be one kind of Christian—Born-again Christians. If you are not born-again, you cannot see or enter the Kingdom of God, and there is no use calling yourself a Christian.

Our old self is sinful and there is no use trying to reform it. As the Apostle Paul explains to us, “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable” (1 Cor. 15:50). Therefore, only when we are born again by the Holy Spirit through faith in Jesus Christ can we be united with Christ in His death and be united with Him in His resurrection (Rom. 6:5).

Yes, this process of rebirth happens in our spirit, and is not visible to the naked eyes. However, as Jesus puts it, it is as real as the blowing of the wind, and the reality of it cannot only be felt, but seen. Therefore, if we claim that we have this rebirth, there will be a change within our heart that can be felt, the most obvious of which is the sensitivity to conviction by the Holy Spirit when we sin. And, there will be outward visible changes in our life that even people around us can see. If your loved ones and close friends cannot observe any change in your life after you have been born again — in your speech, in your value system and in your deeds, you have to question if you have been born again!