For the Wednesdays of Lent we’re doing an evening eucharist service where each week I preach a homily on one of the Comfortable Words. The Comfortable Words are a collection of promises from the New Testament, compiled by Thomas Cranmer for the Book of Common Prayer. Cranmer wanted to guarrantee that having confessed our sin and been confronted with the demands of God’s Law God’s people never left a service of Word and Table without having heard the promise of the Gospel.
Here’s my homily on John 3…
“If you want to see the Kingdom of God, you must be born anothen.’
You must be born again. Or- You must be born from above. Jesus only ever says “You must be born anothen” to Nicodemus. No one else. Except- That you in “You must be born again” is plural. It’s “You all must be born again.”
Nicodemus comes to Jesus not as a seeker but as a representative. Of his people. Nicodemus approaches Jesus armed with the plural. “Teacher, we know…” he says. And Jesus answers with “You all…” We are in that you. Here with Nicodemus, it’s the only scene in all of John’s Gospel where Jesus mentions the Kingdom of God.
Being born anothen- It’s something God does; it’s not something we do. Jesus couldn’t have put it plainer: “The wind— the Holy Spirit— blows where it chooses to blow. You can’t know where it comes from or where it goes.”
Being born anothen, Jesus says, it cannot be achieved by people like you or orchestrated by preachers like me. You didn’t contribute anything to your first birth from your mother’s womb, so why would you think you could contribute anything to your new birth?
That’s what Jesus means by “What is born of flesh is flesh…” Flesh in John’s Gospel is shorthand for our INCAPACITY for God. What is flesh, i.e. you and me, is incapable of coming to God. You can’t get born again; it’s something you’re given. Being born again, it’s not something we do. It’s something God does. But Jesus says it’s something that must happen to us. Even if God is responsible for our being born again, Jesus says it black and white in red letters: It’s required if we’re to see the Kingdom of God.
Maybe the problem is that we pay too much attention to what Jesus says. We get so hung up on what Jesus says to Nicodemus in the dark of night that we close our eyes to what John tries to show us.
This Gospel of Jesus Christ, says John in his prologue, is about the arrival of a New Creation. And next, right here in John 3, Jesus tells Nicodemus and you all that in order to see the Kingdom of God you’re going to have to become a new creation too. You’re going to have to be born anothen. Again. From above. By water and the spirit.
To Good Friday, the sixth day of the week, the day of that first week in Genesis when God declares “Behold, mankind made in our image.”
And what does John show you? Jesus, beaten and flogged and spat upon, wearing a crown of thorns twisted into his scalp and arrayed with a purple robe, next to Pontius Pilate. And what does Pilate say?
“Behold, the adamah.”
And later on that sixth day, as Jesus dies on a cross, what does John show you?
Jesus giving up his spirit, commending his holy spirit. And then, John shows you Jesus’ executioners, attempting to hasten his death they spear Jesus in his side and what does John show you? Water rushing out of Jesus’ wounded side. Water pouring out onto those executioners and betraying bystanders, pouring out- in other words- onto sinful humanity.
Water and the spirit, the sixth day.
And then Saturday, the seventh day of the week, the day of that first week in Genesis when God rests in the Garden from his creative work- what does John show you? Jesus being laid to rest in a garden tomb.
Then Easter, the first day of the week. And having been raised from the grave, John shows you a tear-stained Mary mistaking Jesus, as naked and unashamed as Adam before the Fall, for the what? For the gardener, what Adam was always intended to be.
Later that Easter day, John shows you the disciples hiding behind locked doors. This New Adam comes to them from the garden grave and like a mighty, rushing wind he breathes on them. “Receive the Holy Spirit” he says to them. Water, Spirit, Wind blowing where the Spirit wills, the first day. He breathes on them. Just as God in the first garden takes the adamah, the soil of the earth, breathes into it the breath of life and brings forth Adam, brings forth life, this New Adam takes the grime of these disciples’ fear and failure, their sin and sorrow, and he breathes upon them the Holy Spirit, the breath of life.
They’re made new again. Anothen.
And on that same first day John shows you Jesus telling these disciples for the very first time, in his Gospel, that his Father in Heaven, is their Father too. They’re now the Father’s children in their own right.
The Father’s Kingdom is theirs to enter and inherit.
And it’s ours.