[Propertalk] Tidbits for sermons on Jn. 3:1-17, Part 4

[Joe Parrish]

That particular play on words works only in Greek, not in the Hebrew or Aramaic of Jesus' daily life in Palestine. In contrast, the analogous wordplay on "wind" and "spirit" (3:8), which both translate the Greek word pneuma and the Hebrew word rua?h, would be effective in either setting. The key word ano?then, however, makes it clear that whatever the historical core of the story may be, it received its theological polish in one of the Greek-speaking communities of the early church. 

http://www.workingpreacher.org/preaching.aspx?lect_date=6/7/2009&tab=4

Sharon H. Ringe, 2009
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Nicodemus literally means "conqueror of the people".  Small wonder he rose to the ranks of the party of the Pharisees. If James Hillman, the Jungian writer, is correct, that "the whole oak tree is already in the acorn" then perhaps the whole of Nicodemus' life was prophetically packed into that name.  Nicodemus, the conqueror of people would expect "baasskap" in his life.  He would lead, he would command, he would conquer.

http://thelisteninghermit.wordpress.com/2011/03/15/rebirthing-the-powerless-rabbi-lent-2/

Peter Woods, 2011
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Nicodemus is mentioned only in John and is a fairly significant character in the Gospel. He may in fact stand for a group of people with inadequate faith based on signs. 
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Nicodemus represents people who carefully and cautiously must examine the new things that God may be doing and subject these to painstaking scrutiny in light of past traditions and experiences before jumping in and embracing them. We must allow people to respond to God in a variety of ways rather than prescribing a single mode.

http://www.cresourcei.org/lectionary/YearA/Alent2nt.html

Jirair Tashjian
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The passage is not meant to be historical reporting. It is rather one of those typical scenes in John which draw on the tradition and make from it a drama which both has enduring value and addresses what must have been issues of his time. These obviously included challenging inadequate responses to Jesus which resulted not only in failing to understand what his coming mean, but also (as 3:12 suggests) the meaning of his death and return to the Father's glory as the exalted 'Son of Man'. The eyes of inadequate faith see the death as a disaster when Jesus was lifted onto a cross of shame, only to be compensated for by another miracle, the resurrection, so the show could go on. John's faith sees through these appearances to the fact that really Jesus was being lifted to God and that as a result of his return the life he brought would abound in all the world through the Spirit and the Spirit-bearing disciples who would succeed and serve him.

http://wwwstaff.murdoch.edu.au/~loader/MtLent2.htm

William Loader
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To be fair, I can understand why classic universalism leaves many Christians -- including myself -- underwhelmed. The idea that whatever religious path you choose is as good as any other seems detached, generic, and rather anemic, hardly representative of the passionate faith of those who follow Jesus. But to assume that God cannot in God's infinite power, love, and wisdom save all persons if God desires? ... Or to assert that there must be a hell if heaven is to be meaningful? ... Such sentiments seem at the very least to underestimate the God of biblical faith.

If Rob Bell advocates that the God revealed in Jesus will not stop until all God's creation is redeemed and recreated -- and I suppose we'll know soon! -- he will not stand alone. Theologians as diverse as Clement and Origin in the third century, Barth, Dietrich Bonhoeffer, and Paul Tillich in the twentieth, and countless in between also chose not to limit just how far Christ's redemptive love can reach. 

http://www.huffingtonpost.com/david-lose/rob-bell-hell-and-john-31_b_833627.html

David Lose, 2011
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Try to hear the "so" in that sense: "God so loved the world. God loved the world in this way. God so loved the world. God loved the world in this manner." You can see this understanding represented in a handful of recent versions that have resisted the influence of traditional translations like the King James Bible. It is difficult sometimes for translation committees to agree to change the wording of well-known verses, but sometimes it happens:
The Holman Christian Standard Bible says, "For God loved the world in this way."
The New English Translation: "For this is the way God loved the world."
The New Jerusalem Bible: "For this is how God loved the world."

http://www.patheos.com/community/carlgregg/2011/03/12/lectionary-commentary-john-316-the-rest-of-the-story-for-sunday-march-20-2011/

Carl Gregg, 2011
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Linda Stueve Says: 

I think Nicodemus though a real person may also be part of the double entendre metaphor. Nick is us. Nicodemus is present at the edges of John's Gospel, never a central player, but standing off looking on trying to get the whole Jesus thing. Just like us keeping to the edges, playing it safe, looking in from the outside, testing the waters. And then there is the cross and commitment.

http://thehardestquestion.org/yeara/lent2gospel/

Russell Rathbun, 2011
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Tom, a member of our congregation, told me a story. Several nights earlier, Tom's six year-old son Benjamin protested his bedtime. Frustrated by his father's refusal to budge, Benjamin finally became so frustrated that he said, "Daddy, I hate you!" Tom, possessing the presence of mind I wish I more frequently displayed, replied, "I'm sorry you feel that way, Ben, but I love you."

To which Benjamin replied, "Don't say that!" Surprised, Tom continued, "Ben, but it's true - I love you." "Don't say that, Daddy." "But I love you, Ben." "Stop saying that, Daddy! Stop saying it right now!" And then it came: "Benjamin, now listen to me: I love you...like it or not!"

Even at six years old, you see, Benjamin realized that in the face of unconditional love he was powerless. 

http://www.workingpreacher.org/dear_wp.aspx?article_id=463

David Lose, 2011
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Nicodemus is a "leader of the Judeans," which places him firmly in the camp of those who were opposed to Jesus.  In the fourth gospel, a "Judean" frame of mind represents temple corruption and a divide-and-conquer attitude in the hinterlands

http://www.progressiveinvolvement.com/progressive_involvement/2011/03/lectionary-blogging-john-3-1-17.html

John Petty, 2011
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The Greek verb, krino, usually translated as "condemned" has a range of meanings: "to
judge, think, consider, distinguish." In my opinion, "judged" is a better translation
because the context of these statements is the conversation with Nicodemus.
Condemnation is a particularly jarring and harsh term. To describe those who do not
believe as "judged" is a direct reference to the judgment that those persons have made.
Those who have believed are, in Paul's terms, justified, that is judged as righteous. Those
who do not believe are already judged because of their continuing to maintain a position
of rejection of the one whom God has sent. They have judged themselves by separating
themselves from the possibility of this new life.

http://www.gotell.org/pdf/commentary/John/Jn03_01-21_commentary.pdf

Thomas E. Boomershine
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