John 3 1-15 Pless
Trinity Sunday
John 3:1-15
June 15, 2003
“In the Name of God – Father, Son and Holy Spirit” *Pless
Introduction: Nicodemus is one of those people who stand on the edge of the New Testament. Obviously, he is not a "leading character" like John or Paul. He is less than a minor figure like Timothy or Titus. We're not told much about Nicodemus. In today's Holy Gospel, John identifies Nicodemus as a Pharisee, one of the rulers of the Jews. That means he was a layman who served on the Sanhedrin, that highest of Jewish councils that was dominated by the Sadducees. John also tells us that Nicodemus came to Jesus by night. Perhaps John is making the point that Nicodemus not only came to Jesus "after hours," so to speak, but that he came under the cover of darkness. That is, the fact that Nicodemus came to the Lord by night also pointed to the Nicodemus' spiritual condition. He was still "in the dark," as he had not yet come to see Jesus as the Light of the world. Nicodemus, that man who comes to Jesus by night, will come to walk in the light. At the end of John's Gospel, we read that Nicodemus steps out of the shadows and joins Joseph of Arimathea - who was also a secret disciple of Jesus - to prepare Jesus' corpse for a proper burial. Nicodemus supplies the myrrh and aloes to anoint the Lord's body. But Nicodemus might be on the edge of the New Testament, one of the "wall flowers" of the Scriptures, as someone has characterized him, but he is nevertheless significant.
Nicodemus is significant for the Son of God reveals Himself to Nicodemus and in doing so, He reveals the Holy Trinity: Father, Son, and Holy Spirit. Several years ago, the British Bible scholar, J.B. Philips wrote a little book entitled Your God is Too Small. Now that title may be aptly applied to Nicodemus. His god was too small. You see, Nicodemus was a Pharisee and he was operating with a Pharisee-size definition of God. The Pharisees were laymen. We might even call them the "Promise Keepers" of their day. They were pious and dedicated to doing good works. They had promised to tithe, fast, and keep the Sabbath. Yet, for the Pharisees the focus was on their good works, their dedication, their sincerity. It was on obedience to the law rather than trust in the mercies of God.
The first thing that Nicodemus says to Jesus in our Gospel reading points to works. He says, "Rabbi, we know that you are teacher come from God; for no one can do these signs that You do unless God is with Him." To Nicodemus' way of thinking, Jesus' signs (the miraculous works) that Jesus does are indicators that "God is with Him," that is, He is operating under the blessing of the Lord God. Immediately Jesus changes the course of the conversation. He says to His nocturnal visitor: "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." Nicodemus was talking about signs, about works. Now Jesus talks about rebirth. Nicodemus is confused. What's going on here? Nicodemus knows that it is impossible to literally be born again. How can a man start his life over? How can a man return to his mother's womb and be "born again"?
Pay attention to Jesus' answer. Jesus says, "Most assuredly, I say to you, unless one is born of the water and the Spirit, he cannot enter into the kingdom of God." This new birth is nothing other than Holy Baptism. Baptism is the Lord's doing, for it is done "in the name of the Father and of the Son and of the Holy Spirit." With the water and the Word, the Triune God Himself puts His name on us and thereby gives us the new birth into His family. Thus Jesus says, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."
The name of God is essential here. When Jesus gives His apostles the mandate to make disciples, He indicates that disciples are to be made by "baptizing in the name of the Father and of the Son and of the Holy Spirit" and teaching them to keep all things that Jesus has given. Now, to understand the full significance of Jesus' words about "baptizing in the name of the Father and of the Son and of the Holy Spirit" one must go back to the Old Testament. "The greatest gift which God gave to the people of Israel was his holy name. In this one gift he included all the other gifts which he ever offered to his people. When God gave his name to the Israelites, he gave them himself, for by his name they had access to him personally" (J. Kleinig, "What's the Use of Naming God?" LTJ May, 1992, 27). God located His name in the tabernacle and later on in the temple as the "house for the Lord's name" and, in doing so, He made Himself present for His people. In Numbers 6 God instructs the priests that they are to put His name on the people in the words of the Benediction. The Lord bless you and keep you; the Lord make His face shine upon you and be gracious to you; the Lord lift up His countenance upon you and give you peace. Then, after God gives them the words of that Benediction, God says, "So they, the priests, will put my name on the Israelites, and I will bless them" (Numbers 6:27). Where God puts His name, He puts His presence and His blessing. This why we also start our Divine Service invoking the name of the most Holy God, Father Son and Holy Spirit
With His name put on us in the waters of Holy Baptism, we are born again. That is why Paul calls Baptism "the washing of regeneration" (Titus 3) and Peter says, "Baptism now saves you."
Nicodemus asks the question that many of your friends ask - a question that you yourself might ask - "How can these things be?" Even though he is a "teacher of Israel," Nicodemus is still in need of some catechesis, some teaching. And Jesus does catechize Nicodemus. Jesus speaks of what He knows and what He has seen. In His words He reveals the Holy Trinity to Nicodemus as He testifies of the Father who sent the Son from heaven to be lifted on the cross just as Moses lifted up the serpent in the wilderness, so that all who look to Him in faith that is created by the Holy Spirit through the Gospel will not perish by the venom of sin but will receive eternal life, the very life of the Trinity Himself. Jesus directs Nicodemus to the cross, for on the cross the forgiveness of sins was won for the world and that same forgiveness of sins, along with the life and the salvation which forgiveness brings, is given to us in the new birth of Baptism, "in the name of the Father and of the Son and of the Holy Spirit."
It is all in the Name. God's name: Father, Son, and Holy Spirit. That is the Lord's name revealed to us by the Lord Himself. No substitutes will do, for to lose the name of the Lord is to lose the Lord Himself. There is, in our day, an attempt to change the name of God. They would change His name to Creator, Redeemer and Sanctifier. While these properly reflect the Trinitarian activities of God, it is not the name that He has given Himself Some would call God mother. The reason for this is to avoid what are thought to be negative connotations of a male God. We have only the revelation of Scripture and God has called His own name to be Father Son and Holy Spirit. To have His name, to cling to His name in faith, is to have everything that God has put in that name for us – forgiveness, new birth of the Holy Spirit and eternal life. One thing remains sure and certain and that is the Lord's name, His proper name: Father, Son, and Holy Spirit. Therefore we are bold to confess in high doxology: "Blessed be the Holy Trinity and the undivided Unity. Let us give glory to him because he has shown mercy to us." Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. The peace of God which passes all understanding keep your hearts and minds in Christ Jesus to life everlasting. Amen. Athanasian Creed.