1 Commentary

1.1 Isaiah 6:1-8

Isaiah 6:1 the year that King Uzziah died – This sets the historical context for
what will happen.
sitting on a throne, high and lofty; and the hem of his robe filled the temple
– This description provides us with a few of the L ORD’s attributes:

• sitting on a throne – This indicates a ruler.

• high and lofty – Literally, the ruler over all.
• the hem of his robe filled the temple – While the L ORD is in the temple,
He is also doing what is needed.

Isaiah 6:2 Seraphs were in attendance above him; each had six wings: with two
they covered their faces, and with two they covered their feet, and with two
they flew. – This type of ruler does not require protection but instead praise
and adoration. The covering of the face is because no one can look on the
L ORD and live. The covering of the feet is an euphemism for genitalia. The
Seraphs keep their genitalia covered because they know the L ORD is the
One who give power to have children. The remaining two wings are used to
stay off the holy ground.

Isaiah 6:3 Holy, holy, holy is the L ORD of hosts – The praise of the Seraphs is
echoed in the Church during the liturgy.

Isaiah 6:4 The pivots on the thresholds shook at the voices of those who called,
and the house filled with smoke. – Even the songs of the Seraphs, cause
mortals to fear for their lives.

Isaiah 6:5 Woe is me! I am lost – This is our concern also. We are polluted and
cannot face the splendor of the L ORD.

Isaiah 6:6 Then one of the seraphs flew to me – We deserve to be tossed out of
the L ORD’s presence.
holding a live coal that had been taken from the altar with a pair of tongs.
– This fire of the L ORD is so dangerous that it must not be touched.

1
Isaiah 6:7 The seraph touched my mouth – Surprisingly, the human is exposed to
this fire.
Isaiah 6:8 “Whom shall I send, and who will go for us?” And I said, “Here am I;
send me!” – This is the great call and response that we model in the liturgy.
The L ORD asks and we answer.

1.2 Psalm 29
Psalm 29:1 Ascribe to the L ORD – The psalmist will tell us who causes glory
and strength.
Psalm 29:2 worship the L ORD in holy splendour. – The “life” of the L ORD calls
us to sacrifice in worship.
Psalm 29:3 The voice of the L ORD is over the waters; – Even over the waters of
chaos, the L ORD rules.
Psalm 29:4
Psalm 29:5 The voice of the L ORD breaks the cedars The Word is so powerful
that it breaks substantial trees.
Psalm 29:6 He makes Lebanon skip like a calf, and Sirion like a young wild ox.
– The Word goes out to those who do not know It.
Psalm 29:7 The voice of the L ORD flashes forth flames of fire. – The Word’s
action can be seen in the world.
Psalm 29:8 the L ORD shakes the wilderness of Kadesh. – The Word can found
even where the daemons live.
Psalm 29:9 The voice of the L ORD causes the oaks to whirl, and strips the forest
bare; and in his temple all say, “Glory!” – Once again, the psalmist reminds
us of the Word’s power.
Psalm 29:10 The L ORD sits enthroned over the flood; the L ORD sits enthroned
as king for ever. – Nothing threatens the L ORD’s reign.
Psalm 29:11 May the L ORD give strength to his people! May the L ORD bless
his people with peace! – The psalmist asks that the L ORD remember His
people.

2
1.3 Romans 8:12-17
Romans 8:12 So then, brothers and sisters, we are debtors – Paul argues that
followers of Jesus owe Him their lives because He saved us from eternal
non-existence.

Romans 8:13 for if you live according to the flesh, you will die; but if by the
Spirit you put to death the deeds of the body, you will live. – There are two
paths before us. One way leads to death and destruction because we turn
our backs on the Spirit who gives us life. The other way leads to life but it
will be painful because we must give up our way of living.

Romans 8:14 For all who are led by the Spirit of God are children of God. – The
One who takes us down the path of righteousness is the Spirit.

Romans 8:15 For you did not receive a spirit of slavery to fall back into fear, but
you have received a spirit of adoption. Once again their are two ways. The
first is to remained enslaved to our desires. This gives us fear because we all
know that we will die. The other path is one of allowing God to adopt us.
This way leads to life.
When we cry, “Abba! Father!” – Even the pray spoken in despair, is an
indication that we belong to God.

Romans 8:16 that very Spirit bearing witness – The world should be able to see
that we are children of God.

Romans 8:17 then heirs, heirs of God and joint heirs with Christ – if, in fact, we
suffer with him so that we may also be glorified with him – As a child of
God, we receive all the rights and privileges of Jesus. But, this also means
that we will suffer like Jesus.

1.4 John 3:1-17

Translation
3 1 Yet there was a man from the Pharisees, Nicodemus was his name.
J OHN
He was the chief of the Jews. 2 This one came towards Him (Jesus) at night
and said to Him “Rabbi, we have perceived that you have come from God. For no
one is able to teach these signs, which you are doing, if God is not with him.” 3
Jesus answered and He said to him. “Amen. Amen. I say to you, if one is not born

3
from above/again, then he is not able to see the kingdom of God.” 4 Nicodemus
said, “How is an old man able to enter into his mother’s womb a second time to
be born?” 5 Jesus answered, “Amen. Amen. I say to you, if one is not born out of
water and wind/spirit, then one is not able to enter the Kingdom of God. 6 That
born out of the flesh is flesh, and that born out of the wind/spirit is wind/spirit. 7
You should not be amazed that I said to all of you, ‘It is necessary to be born from
above/again.’ 8 The wind/spirit blows where it goes, and the sound/voice of it you
hear, but you do not perceive which place it is coming from and where it goes.
So it is with everyone who is born of the wind/spirit.” 9 Nicodemus answered and
said to Him, “How are these able to be?” 10 Jesus answered and said to him, “You
are the teacher of Israel and do no know! 11 Amen. Amen. I say to you, that we
perceive what we are talking about and we have seen what we have witnessed, but
our witness all of you are not getting. 12 If I say to all of you the earthy things and
all of you do not believe, then how do I say to all of you the heavenly things for all
of you to believe? 13 And no one has ascended into heaven. No one came down out
of the heaven except the Son of the man/human. 14 And as Moses exalted/lifted
up the serpent in the wilderness it is necessary to exalt/lift up the Son of the
man/human. 15 That everyone believing in Him may have life eternal. 16 For God
thus loves the cosmos. His only born Son He gives that all the believers in Him
should not perish, but may have life eternally. 17 For God did not send/apostle His
Son into the cosmos for judging the cosmos, but in order that the cosmos may be
saved through Him.” – Author’s Translation
Just as with the rest of John, these verses in third chapter of John are composed
of ideas, which are then amplified in other portions of the Gospel. Because of this,
it is hazardous to look at any single concept in isolation since these themes depend
on other parts of the Gospel. If this basic insight into the Gospel according to
St. John is not applied during interpretation, then we run into the risk of drawing
questionable conclusions.
An example of only looking at what a single word means, without looking at
the rest of the situation, can be found in John 3:3. Jesus tells Nicodemus God’s
kingdom cannot be seen with being born ἄνωθεν. This word can either mean
“from above” or “again.” Without looking at the other uses of this word in con-
text, it is very difficult to know, which interpretation, if any, should be used. The
problem is not simply resolved by looking at the five other uses of ἄνωθεν in John
(John 3:3, 7, 31; 19:11, 23.) because this information does not give us enough
background on the word. All that can be noted is that sometimes it makes more
sense to translate the word as “from above” rather than again (John 3:31; 19:11,
23.).

4
 A more fruitful approach would be to look at entire Gospel and try to under-
stand how the author is shaping this word’s meaning. One way to start this search
is by beginning with the word for water (ὕδωρ). Water is important in John and
this word is used twenty times. Outside of John 3:1-15, sometimes water is used
in conjunction with John the Baptizer (John 1:26, 31, 33; 3:23.), the miracle at
Cana (John 2:7, 9; 4:46.), the woman at the well (John 4:7, 10, 11, 13 - 15.), the
miracle at Bethzatha (John 5:3, 4, 7.), living water (John 7:38.), the washing of the
disciples’ feet (John 13:5.), and the piercing of Jesus on the cross (John 19:34.).
Given this list, it does not appear that being born out of water in John 3:5 is an
allusion for a baptism of water.
In other words, it does not appear that Jesus wants Nicodemus to be baptized
with water. This argument is bolstered by the observation that Jesus never gives a
command to baptize.1 In fact, John the Baptizer clearly spells out the type of bap-
tism that Jesus brings: the baptism of the Holy Spirit (John 1:33.). Jesus performs
this sort of baptism in John 20:22 when He breaths on the disciples and tells them
to receive the Holy Spirit.
Perhaps when Jesus states that one must be born of the πνεῦμα, He means that
this is a gift from Him, the Word, to us. This assessment agrees with John 6:63,
where Jesus states that His words are both Spirit (πνεῦμα) and life. Furthermore
in John 14:17, Jesus tells His followers that the Spirit is not received by the world
since it does not see nor know the Spirit. Maybe this is why Nicodemus is in the
dark (John 3:2.) Nicodemus has seen Jesus and he has heard Christ’s Word but he
still does not know the Son.
From looking at the uses of water in John, it appears that being born of Spirit
is hearing Christ’s Word or having Him breath on us.2 However, this answer still
does not tell us what water is. The solution to this problem is found in the story
about the Samaritan woman. In John 4:10-14, the woman and Jesus first talk about
living water and then that whomever drinks from this water will never be thirsty
again. Next, the woman specifically asks Jesus for this water in 4:15. Instead of
answering her, Jesus tells the woman about her life and how one is to worship
God. After she perfectly sees the Christ in John 4:25, Jesus tells her “I am.”3
John’s definition of water is Jesus.
1
The only purpose of Christ’s baptism in the Gospel is not the forgiveness of sins but instead
to make Jesus known to Israel (John 1:31.). Additionally, John notes in 4:2 that Jesus does not
baptize, even though his disciples baptize.
2
It is interesting to contemplate why the early church did not incorporate Christ’s breathing on
disciples as a sacramental rite that passes the Holy Spirit to new believers.
3
The perfect tense of εἴδω is οίδα.

5
 Having started with John’s utilization of water and proceeded through the use
of the Spirit throughout John, it appears that Christ is telling Nicodemus in John
3:5 that only those completely born of Jesus are able to enter the kingdom of
God. Nicodemus questions this understanding, has not received Jesus, and thus
has fulfilled the prophecy in John 1:10-11 because Nicodemus both did not know
Jesus and rejected Him.
Being born of Jesus literally means that we are His children. John uses the verb
γεννάω fifteen times in the Gospel and over one-half of these uses occurs in John
3:1-15. Out of these uses, the most important use of γεννάω is found in the first
chapter of John where we are told how an individual becomes a child of God. In
the prologue, the narrator tells the reader in verse 12 that all who receive Jesus and
believe in Him will be become children of God. This adoption into God’s family
does not occur due to any of our human ability but instead God does everything
that is needed to make us God’s children (John 1:13.).
A more eloquent way to state that one must be completely born of Jesus in
order to enter God’s kingdom is to say that only the children of God can enter the
kingdom of God. This rephrasing is reminiscent of John 14:6 where Jesus states
that He is the Way, and the Truth, and the Life. Are these two statements by Jesus,
Law or Gospel? Is Jesus being the door, which keeps people out? Or is Jesus the
One who heals the blind on the Sabbath? It seems that John’s Jesus is not the Law
who keeps people out because the Law came from Moses (John 1:17.). Instead,
Jesus is both grace and truth (John 1:17.).
Returning to the original question, what is the better translation for ἄνωθεν? It
appears that John is being deliberately ambiguous. We are both born from above
and we are born again because we have been made children of God.

John 3:1 Now there was a Pharisee named Nicodemus, a leader of the Jews. –
We will return to this character in John 7:50-53 and John 19:39-42.
John 3:2 He came to Jesus by night – Like many other words in this book, night
has multiple meanings. It indicates that Nicodemus does not understand
what is happening. It shows the darkness that covers the world. It might
even tell us that Nicodemus was a good scholar and devoted day and night
to the study of the Word.
John 3:3 Very truly, I tell you, no one can see the kingdom of God without being
born from above. The use of the double amen, would lead one to think that
Jesus is making a statement that is clear. But this phrase has some ambiguity.
The word ἄνωθεν can either mean “from above” or “again.”

6
 Without looking at the other uses of this word in context, it is very difficult
to know, which interpretation, if any, should be used. The problem is not
simply resolved by looking at the five other uses of ἄνωθεν in John (John
3:3, 7, 31; 19:11, 23.) because this information does not give us enough
background on the word. All that can be noted is that sometimes it makes
more sense to translate the word as “from above” rather than again (John
3:31; 19:11, 23.).
Note that the phrase kingdom of God (βασιλείαν τοῦ θεοῦ) is only used in
John 3:3 and 3:5. The only other use of kingdom (βασιλεία) is in John 18:36

John 3:4 How can anyone be born after having grown old? – With the idea that
we are in control, this is a reasonable question.

John 3:5 Very truly, I tell you, no one can enter the kingdom of God without
being born of water and Spirit. – Once again, the use of the double amen
is ambiguous. It might mean that no one goes to heaven except for humans
since their birth has water and they contain the wind of life. The Gospel
according to St. John has other things to say about water.
Water is important in John and this word is used twenty times. Outside of
John 3:1-15, sometimes water is used in conjunction with John the Bap-
tizer (John 1:26, 31, 33; 3:23.), the miracle at Cana (John 2:7, 9; 4:46.), the
woman at the well (John 4:7, 10, 11, 13 - 15.), the miracle at Bethzatha
(John 5:3, 4, 7.), living water (John 7:38.), the washing of the disciples’ feet
(John 13:5.), and the piercing of Jesus on the cross (John 19:34.). Given this
list, it does not appear that being born out of water in John 3:5 is an allusion
for a baptism of water.
In other words, it does not appear that Jesus wants Nicodemus to be baptized
with water. This argument is bolstered by the observation that Jesus never
gives a command to baptize.4 In fact, John the Baptizer clearly spells out
the type of baptism that Jesus brings: the baptism of the Holy Spirit (John
1:33.). Jesus performs this sort of baptism in John 20:22 when He breaths
on the disciples and tells them to receive the Holy Spirit.
Perhaps when Jesus states that one must be born of the πνεῦμα, He means
that this is a gift from Him, the Word, to us. This assessment agrees with
4
The only purpose of Christ’s baptism in the Gospel according to St. John is not the forgiveness
of sins but instead to make Jesus known to Israel (John 1:31.). Additionally, John notes in 4:2 that
Jesus does not baptize, even though his disciples baptize.

7
 John 6:63, where Jesus states that His words are both Spirit (πνεῦμα) and
life. Furthermore in John 14:17, Jesus tells His followers that the Spirit is
not received by the world since it does not see nor know the Spirit. Maybe
this is why Nicodemus is in the dark (John 3:2.) Nicodemus has seen Jesus
and he has heard Christ’s Word but he still does not know the Son.
From looking at the uses of water in John, it appears that being born of Spirit
is hearing Christ’s Word or having Him breath on us.5 However, this answer
still does not tell us what water is. The solution to this problem is found in
the story about the Samarian woman. In John 4:10-14, the woman and Jesus
first talk about living water and then that whomever drinks from this water
will never be thirsty again. Next, the woman specifically asks Jesus for this
water in 4:15. Instead of answering her, Jesus tells the woman about her life
and how one is to worship God. After she perfectly sees the Christ in John
4:25, Jesus tells her “I am.”6 John’s definition of water is Jesus.
What is born of the flesh is flesh, and what is born of the Spirit is spirit. –
This is also ambiguous. It could mean that there are three types of life:

• Those who only have flesh. This traditionally would include all the
animals.
• Those who only have spirit. A traditional definition would include the
daemons, the powers, the principalities, and the angels.
• Those who have flesh and spirit would include humanity.

It also might indicate that you need both body and spirit to be truly alive.

John 3:6

John 3:7

John 3:8 The wind blows where it chooses – We have no way to control what the
Spirit will do.

John 3:9 How can these things be? – We don’t know which interpretations
Nicodemus was hearing.
5
It is interesting to contemplate why the early church did not incorporate Christ’s breathing on
disciples as a sacramental rite that passes the Holy Spirit to new believers.
6
The perfect tense of εἴδω is οίδα.

8
 John 3:10 Are you a teacher of Israel, and yet you do not understand these
things? – It appears that the message of Jesus is only known by those who
have the gift of water and the Spirit.

John 3:11 Very truly, I tell you, we speak of what we know and testify to what we
have seen; yet you do not receive our testimony. – The assertion here is that
Jesus only uses examples drawn from everyday life.

John 3:12

John 3:13

John 3:14 And just as Moses lifted up the serpent in the wilderness, – This is a
parallel with Numbers 21:8-9 where those who look at the serpent on the
pole live even though serpents continue to exist on the ground. Likewise,
those who look at Jesus on the cross live even though sin continues to exist
all around.

John 3:15

John 3:16 For God so loved the world that he gave – When we help others we
are following the model that God first set. This is one of the key texts for
the Orthodox in their concept of mission since they are more interested in
the self emptying God who shows humans how to love.7

John 3:17 God did not send the Son into the world to condemn the world – God’s
will is that the entire universe be saved.

References
Bosch, David J., Transforming Mission: Paradigm Shifts in Theology of Mission,
(Orbis Books, 1991), American Society of Missiology Series, No. 16, ISBN
0-88344-719-3.

7
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, (Orbis Books,
1991), American Society of Missiology Series, No. 16, p. 208-209.