Jesus was a controversial individual. Evidently the ruling body had been discussing him with deep concern, suspicion, and disapproval. For Nicodemus this was to be a searching rendezvous. In a courteous fashion he intended to probe the motivation of Jesus whilst at the same time Jesus actually probed the mind of his inquisitor in an uncomfortably profound manner. No one who approaches Jesus is a blank before him and certainly does not remain enigmatic. This is a fact that keeps some people at a distance from him. Conscience is too sensitive.

Whenever Jesus rebukes it is never rude. His words are simply the voice of truth designed to reclaim the errant. With courtesy he addresses Nicodemus as Israel's teacher - there is respect for the office (v10). But there is also the strong hint that the night time enquirer is deficient in that office. He really doesn't grasp the message of the sacred texts he has diligently memorised, and that is a serious deprivation for the students and any other listeners that he disciples.

The teaching of Jesus puzzled the religious experts of Jerusalem. It threatened to undermine both their credibility and status. His works, some would concede, appeared to be of God but his speech was mysterious and manifestly not in accord with the orthodoxy of the day. Nicodemus wished to sort out these evident contradictions to his satisfaction, and perhaps commend to the council that Jesus was a harmless, if not friendly, phenomenon they need not obsess over.

Jesus was fully aware of the difficulties of his questing guest and he immediately addressed them with a statement that was absolutely stunning concerning the necessity of new birth. At this point one of Israel's great scholars was flummoxed. As has been noted his mind was replete with an intellectual knowledge of Scripture, and he was charged with its interpretation, but he lacked the essential illumination of the Holy Spirit. He was a completely "natural man" in the dark concerning supernatural things. He had no concept of the way of salvation. He could itemise the requirements of God but he could not tell how they were to be mercifully met (the Answer was sitting before him).

Nicodemus was learned, but clueless, as to the truth of his own sacred book, which he earnestly but incorrectly expounded. Jesus identified his dilemma. "I tell you the truth, no one can see the kingdom of God unless he is born again" (v3).

The very idea is utterly alien and incomprehensible to Nicodemus. His protest is almost crass, or else it contains a strong dose of irony. "You can't mean this Jesus. Now level with me." But Jesus is levelling with his perplexed visitor. He is talking about a radical change of nature that only God can perform, that is essential for admission to heaven, and toward which human effort is impotent. This is doctrine of total dependence upon sovereign grace. "Flesh gives birth to flesh (only) but(only) the Spirit gives birth to spirit" (v6).

In vivid figurative language Jesus explains the phenomenon of new birth, also known as the fact of regeneration alluded to by John in his prologue to the gospel (John 1:12-13). Jesus confronts the accomplished scholar of the Jewish religion with the teaching from the prophets Nicodemus reveres - the true, deep meaning of their inspired words. The new birth is an interior work of God within the human soul bringing spiritual life and awareness to individuals dead to and distant from God in our natural condition - the serious and alarming plight of mankind universally. In our natural birth and disposition we are strangers to God, living in the dark night of ignorance of him as he is, his nature. will, and ways. And we also live in ignorance of ourselves as we are. Fatal! Nicodemus is in for a shock. Religion, sophistication, education, external rectitude, in themselves are futile. No human quality or attainment commends us to God.

Like Nicodemus and his colleagues on the council Jesus was immersed in what we call the Old Testament Scriptures, but he not only quoted them, he understood them (his discussions in the temple-Luke 2: 46-48 ). Jesus cites Ezekiel's understanding of the divine renovation of the soul (ch3 vv5-8). The elements and forces of nature illustrate the strong and secret work of the Holy Spirit in bringing people to new life through inward cleansing and the inbreathing of God himself. (Water- see Ezekiel 36: 25-27. Wind - refer Ezekiel 37: 1-6,14).

St. Paul endorses the miraculous operation of the Holy Spirit in bringing sinful beings to God through the power of the truth of the Gospel (1 Corinthians 2: 6-14, 16b).

Israel's teacher was in a quandary. The emphases of Jesus were startlingly new to him. With the clues received from the Lord on that momentous night perhaps Nicodemus and his trusted friends perused the prophets and the other sacred documents of Israel with fresh insight. Familiar writings suddenly became strange and alluring, gradually cultivating a vital and vigorous personal faith in men for whom their attachment to Jesus, for their own survival and, perhaps, future usefulness, had to remain clandestine. Jesus assigns "secret agents" in his cause and, in anonymity they are able to relieve and rescue believers in tight corners. Their social advantages become a boon to brothers and sisters under various forms of pressure.

Nicodemus and his ally, Joseph of Arimathea, became devotees of Jesus and undertook a dignified burial for their Lord (John 19:38-40). How the apostle must have rejoiced to include that precious fact in his memoir of Jesus' earthly assignment. The visit by night had yielded its benefit.

Nicodemus' reverence at Jesus' death seemingly betokened his new birth. May God perform and confirm that great miracle in each of us.

The Rev. Roger Salter is an ordained Church of England minister where he had parishes in the dioceses of Bristol and Portsmouth before coming to Birmingham, Alabama to serve as Rector of St. Matthew's Anglican Church