Nicodemus had all the credentials of a very proper Jewish gentleman and leader, and so, because of the beginning opposition to Jesus among his own associates, he would have to approach him secretly by night. But this whole event signifies far more than a nocturnal lesson in doctrine — it is an experience of the birth of faith. Nicodemus, who represents all that is best in Judaism, comes to Jesus out of a darkness that even the past revelation of God in the Jewish Scriptures could not dispel. He is a teacher (v 9), and he comes to Jesus, the Teacher, for enlightenment. But actually he encounters the Light of the World, who alone can dispel darkness. He knows the Scriptures, he has seen Jesus’ signs, and now he hears his words. But that is not enough. The rebirth (vv 3-8) that so puzzles Nicodemus (vv 4 and 9) is nothing other than entering a personal relationship with Jesus as the Christ. Faith is not merely accepting a doctrine or the understanding of a certain teaching, it is the intimate contact with Jesus the Christ, in whom we touch God.

The coming of Jesus Christ, God’s Word-made-flesh, is itself judgment: acceptance of Jesus in faith is itself rebirth to eternal life, rejection in disbelief is itself condemnation. In the presence of the light, it is possible to prefer darkness, and therefore to hate truth (vv 19-20). But those who do the truth (v 21) are not merely engaged in abstract and disinterested intellectual speculation. They accept truth as the guiding principle of life and living. Note that "light" is not merely something we see; it is that by which we see everything else. Faith in Jesus transforms all reality by first of all transforming the way we look at reality.

The books of Chronicles recount basically the same history as Samuel and Kings, but with more of a theological than political emphasis. The author makes it clear that the greatness of the kingdom under David was due to his fidelity to proper worship of God, and the decline under subsequent kings was caused by their abandonment of the traditions of temple worship and their failure to listen to God’s word.

This reading recounts the destruction of Jerusalem, and the exile in Babylon (537 B.C.E.), and the reason for it, as well as the beginning of the restoration (538 B.C.E.). The books of Ezra and Nehemiah were written by the same author, and detail the reconstruction after exile. (See the Third Sunday of Year C.) V 21 alludes to Jer 25:11-12, and focuses on the disregard of the Sabbath as the summation of the peoples’ infidelity, and therefore the reason for destruction and exile.

This psalm was composed after the return from exile, and recalls the sadness of that time — together with an all-too-human desire for vengeance (vv 8-9). Response: "Let my tongue be silenced if I ever forget you!"

Just as our creation is not our own doing, so the restoration of this creation is not our own doing. It is accomplished in Christ. Yet that faith by which we receive God’s gift (v 8) is an active doing the truth, not merely a passive, non-involved acceptance. We cannot earn God’s gift, but we can and must respond to it by living in accord with it.

1. How does the season of Lent help you to "act in truth"?

2. What does the word "judgment" mean? How does it apply to your relationship with God?