2025/12/15
226. The Gospel of John and the New Covenant Priesthood: Nicodemus
The Gospel of John clearly conveyed that Jesus was God, presenting the image of the Triune God at the beginning. As examined in the previous issue, we confirmed that the four sacraments taught by our Church—Baptism, Confirmation, Holy Orders, and the Eucharist—were already manifested in the words of John the Baptist, in the first sign performed for Jesus' mother at the wedding at Cana, and in the episode at the Temple in Jerusalem. That means within the New Testament, a path is established for those who receive Jesus, those who believe in his name, to be given the power to become children of God (cf. Jn 1:12). And at the end of chapter 2, the following explanation is inserted, linking to the episode in chapter 3.
"Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did; but Jesus did not trust himself to them, because he knew all men and needed no one to bear witness of man; for he himself knew what was in man" (Jn 2:23-25).
Jesus did not trust himself to them because they did not receive him, though they saw the signs and believed in his name. Chapter 3 then reveals "what was in man" through the dialogue between Jesus and Nicodemus. In this dialogue, Jesus shows that God’s own way of fulfilling man's true need lies in the sacraments of Baptism, Confirmation, and the Eucharist. Jesus seeks to make Nicodemus realise that he has come out of darkness into the light. At the end of chapter 3, John the Baptist reappears, and within this episode, the priesthood of the New Covenant is prophesied (cf. Jn 3:22-36/blog 222). These events consolidate the themes presented in Chapters 1 and 2.
When Nicodemus met Jesus, he said, "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" (Jn 3:2). The expression "we" here reveals that he unconsciously carries his community on his shoulders. Jesus then took up Nicodemus's words about "God is with him" and replied, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God" (3:3).
Hearing Jesus's words, Nicodemus asked, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" (Jn 3:4). As Jesus later pointed out, Nicodemus was startled by the phrase "unless one is born anew" and failed to pay attention to the words, "the kingdom of God." This reveals that his own words, "God is with him," were hollow. They may have been a stock phrase used towards those regarded as rabbis in his milieu. Yet he carried within him a sense of doubt about the environment to which he belonged, and a feeling that he must resolve it. This resonates with us today.
Therefore, Jesus said again, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (Jn 3:5), implying the grace of baptism and confirmation. He then continued, testifying to the work of the Holy Spirit: "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" (3:6–8). The crucial point here is to "hear the sound of it."
However, Nicodemus, unable to grasp the full meaning of these words of Jesus, could only respond, "How can this be?" (Jn 3:9). He remained unaware of the heavy darkness enveloping him. He was a Pharisee and a ruler of the Jews, but he did not align with the values and nature of his community (cf. 7:45–52). Burdened by this weight, his self-awareness—derived from his inherent character, abilities, and acquired knowledge—had shrunk. Jesus encouraged him to awaken, recognise his state, and act of his own accord, saying, "Are you a teacher of Israel, and yet you do not understand this?" (3:10). Nicodemus was indeed then with God.
Jesus continued speaking, moving from allusions about the Eucharist to mentioning "eternal life" (cf. Jn 3:14–15). We now know this. And we understand that Jesus' words, "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life"(3:16), later connect to his declaration: "I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh" (6:51).
Even if Nicodemus did not understand these words, the words he heard lodged in his memory. That is God's way of doing things. God seeks ears that hear what the Spirit reveals. Nicodemus came to the light of his own accord. Therefore, the following words Jesus spoke at the end reached Nicodemus's heart. Observing his subsequent appearances, one sees him gradually becoming freer, developing ears to hear what the Spirit reveals. The word of God quietly yet powerfully worked within him: helping him realise the burden of his own community (Jn 7:45–52), and linking his spontaneity in decision-making with the word, so that he might attain true self-realisation (cf. 19:38–42).
"And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God" (Jn 3:19-21).
Maria K.M.
