CHAPTER IV.

THE SCRIPTURAL TEACHING OF REGENERATION, OR THE NEW BIRTH CONVERSION WATER BAPTISM.

True to the original purpose of this work, I shall avoid, as far as possible, all metaphysical, and merely ethical discussion of the important subject of this chapter; and confine myself to the Scriptural definitions and presentation of it. But this treatment will necessarily include an exhibition, to some extent, of the great practical elements of the question, and their bearing upon the religious life of the individual. It will show the need of conversion, the means and the worth of Christian character, and the blessedness of self-consecration to God, and the work of the Gospel, through our Lord Jesus Christ.

At the same time, we shall find that the Scriptural doctrine differs widely, as hinted, and that on very essential points, from the doctrine commonly taught and received in the churches, even in its modernized forms. But the honest inquirer, the true Christian, will follow the teachings of the Bible in preference to those of the creeds; he will feel that Inspiration is a safer guide than the systems of even the profoundest theologians.

66

BORN AGAIN-BORN OF GOD-BORN OF THE SPIRIT.

Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.

Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I say unto thee, ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth so is every one that is born of the spirit." John iii. 1-13. See also chap. i. 12, 13, 1 John iv. 7; v. 1-5; 1 Pet. i. 23.

Now, the first inquiry respecting these passages is this: What is the meaning of the again," ""born of the Spirit," &c.? Jews understand by this language? usage among them?

phrases "born What did the What was its

The expressions in review, were common among the Jews, familiar as household words; and they attached to them a definite meaning, one well understood both by those uttering, and those hearing them. This meaning was conversion from Paganism to Judaism; and when in Jewish speech it was said of a man, that he was "born again," or that he was "a new creature," every body knew that he had renounced his heathen opinions and practices, and be come a follower of Moses and the Law. No explan ation was needed; it was the every day talk of Jews concerning idolaters who had turned from their idols to the worship of the true God.

For example: "If any one become a proselyte, he is like a child new born," the very same phrase used by Peter: "As new-born babes, desire the sincere milk of the word." They say of Abraham, when he renounced idolatry, and became the friend of God, "He was made a new creature." So they say also, "He who repents must become like a new-born child." Maimonides declares that "a Gentile who is become a proselyte, and a slave who is set at liberty, are both, as it were, new-born babes; which is the reason why those who were before their parents, are now no longer so."

These passages, quoted from their own writings, show the popular usage of the language, and the thing meant by it-viz.: a complete renunciation of Paganism, and the hearty reception of the religion of Moses.

Now, the thing which astonished Nicodemus was, that this language should be applied to him who was born a Jew, and could not, therefore, as he supposed, be proselyted or converted. It never occurred to him for a moment, that in becoming a disciple of Jesus, he was to cease to be a disciple of Moses; that in embracing the Gospel, he was to renounce the Law. He supposed that the Messiah had come, not to establish a new religion, but to reform and perfect the old, to exalt and magnify the religion of their great prophet Moses. The kingdom of God, or the reign of the Messiah, was to be only the extension and completion of the authority, dominion, and glory

'See Lightfoot, Schoettgen, Pearce, Hammond, and other learned critics, as quoted in Paige's Selections, and also in his Commentary on the place. Horne's Introduction, Vol. iii,, page 261.

of the law dispensation. If this teacher, then, be the true Messiah, he reasoned, what can he mean by telling me that I must be born again, must become a new creature, or I cannot be accepted as his follower? He surely cannot mean that I must renounce my faith in Moses, my trust in the Law. Does he speak literally, then? If so, "how can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?”

The mistake of Nicodemus is well illustrated by Barnes: "It may seem remarkable that Nicodemus understood our Saviour literally, when the expression to be born again was in common use among the Jews to denote a change from Gentilism to Judaism, by becoming a proselyte by baptism. The word, with them, meant a change from the state of a heathen to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth, he was entitled to all the privileges of the people of God."

Seeing him thus doubtful and astonished at his words, the Saviour says, "Marvel not that I said unto thee, Ye must be born again." Do not be surprised that I apply this language to you and your countrymen; for I tell you plainly, that the conversion of Gentiles to the Law, does not imply a greater change of faith and practice, of heart and life, than that the Jews must experience in their conversion to the Gospel. And if this language is appropriate to describe the conversion of the idolater to the religion of Moses, it is equally appropriate to describe your conversion to the new religion which I now teach to you. And you must not only be born of water, or, in other

words, not only by baptism openly renounce Judaism and embrace the Gospel; but you must also be born of the Spirit, become a new man in the whole conduct of your life, a true and faithful follower of the Gospel of salvation.

And that Christ used the expression "born again in the ordinary Jewish sense, is plain from his surprise that Nicodemus, being a master in Israel, did not understand him. If he had employed it in his conversation in the new and unusual sense of a change of nature, or a sudden, mysterious, and supernatural regeneration of the heart; he could not be surprised that Nicodemus misunderstood him, for he had never heard it used in this way. Beside this, that the Saviour did not refer to the conditions of entrance upon the immortal life, is proved by his own declaration: "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things." This settles the point, that he was speaking, not of things belonging to the heavenly state, but of what pertained to the earthly sphere of his kingdom.

This passage thus explained, and thoroughly understood, we shall find the main thought of it pervading all the other passages where the phraseology oceurs. And, indeed, it is worth while to observe, that out of twelve or thirteen examples of this phrase "born again," "born of God," or "of the Spirit," eleven of them are in John's writings. Peter employs the expression only once, and then the original differs from that of John.

In the first chapter of the Gospel, it is those who "received him," and those "who believed in his