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Of all that Jesus taught while on earth, that which He attempted to teach Nicodemus concerning
the new birth has, perhaps, occasioned more controversy than any of His other teachings (John
3:3-7). So many theories have been built about it that by almost common consent it has been
marked as deep and mysterious, hence beyond the understanding of ordinary people. I have no
desire to add another theory to the long list; but believing that what is here taught was meant
to be understood — and can be — I ask that you join me in the study.
The lesson, with its background of nature's first law, was a happy selection, because of the fact that Nicodemus, like all Jews, thought that by being born into Abraham's family he thereby was made heir to all blessings promised to Abraham. Knowing the Jewish mind, Jesus ignored the compliment voiced and struck at the very root of their error by saying that, in order to enjoy the blessings found only in the kingdom of heaven, "ye must be born again" — to be born "after the flesh" is not enough. Forgetting the confusing theories and giving heed to the facts stated by Jesus, the mystery will vanish and the subject will be cleared of all confusing suppositions. First, then, Jesus declares the necessity of another birth besides the natural one — one more, not a number of them. Nicodemus understood Him to mean that the first one — the natural one — must be done over again, not a number of times but just once. Jesus does not say, "Except ye be born again and again," but, "Except ye be born again" — just one thing done, born, taking for granted, of course, that Nicodemus would understand what is implied by the word "birth." Nicodemus did understand this, for he said, "Can he enter the second time into his mother's womb, and be born?" But his misunderstanding was in the kind of birth Jesus meant. And, second, when Jesus used the words, "born again," "born of water and of the Spirit," and "born of the Spirit," He had in mind one birth — not as many births as qualifying terms used. In other words, He meant — and if we will keep hands off, that is what He says — that when one is "born again" he is "born of the Spirit," "born of water and of the Spirit." All references to a birth are to the same birth. Third, the birth in the several mentions of it had one effect or result — it put the one born "into the kingdom." If one is "born again," he is in the kingdom, no matter whether we say he is "born again," or "born of the Spirit," or "born of water and of the Spirit." There is a rule of logic which says that, "Things equal to the same thing are equal to each other." This rule is accepted by all who think, whether they have ever studied logic or not. This rule applies in this case, for it must be admitted that the three things mentioned above as a birth are equal to the same thing. They put one into the kingdom. Therefore, they must be equal to each other. They are the same thing. "How can I be expected to understand it when Nicodemus did not; and, too, when Jesus says that he could not, any more than he could "about the blowing of the wind?" one asks. Nicodemus had witnessed the miracles performed by Jesus and thought that all who were born again would be able to perform them too. Jesus informs him that this would not follow; that one born again would know no more about such things than he did before he was born again; that conversion was not a miraculous process. On another occasion, Jesus said, "Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven" (Matthew 18:3). You do understand that everyone in the kingdom has been converted and become as little children and that such put them into the kingdom. But being "born again" also puts one into the kingdom. Then, since being converted and becoming as little children does the same thing as being "born again," they are equal to the same thing, hence equal to each other. Again, Jesus said doing "the will of my Father" puts one into the kingdom (Matthew 7:21). But being converted and becoming as little children puts one into the kingdom, and being "born again" also puts one into the kingdom. Remember, "Things equal to the same thing are equal to each other." Then, one is born again by doing the will of the Father. Once more, when people are delivered from the power of Satan, they are translated into the kingdom and receive forgiveness of sins (Colossians 1:13-14; Acts 26:18). One who is in the kingdom, then, is saved from his sins. But one is saved by the gospel (1 Corinthians 15:1-2) when he has obeyed it from the heart (Romans 6:17-18). And the gospel says, "He that believeth and is baptized shall be saved" (Mark 16:16). When one obeys from the heart that form of doctrine, he has believed and been baptized, he has done "the will of my Father," has been "converted, and become as little children," has been "born again," "born of water and of the Spirit," for, "things equal to the same thing are equal to each other." The doctrine of the new birth is frequently mentioned in the New Testament epistles. The Corinthians were "begotten through the gospel" (1 Corinthians 4:15). James says, "Of his own will begat he us with the word of truth" (James 1:18). The "word of truth" is "the gospel of your salvation" (Ephesians 1:3). And Peter says the soul is purified through obeying "the truth" and is thereby born again (1 Peter 1:22). The terms "begat," "begotten," "born again," according to Paul, Peter, and James were brought about by the same thing, and "things equal to the same thing are equal to each other." Hence, these terms all mean the same thing — are the same thing. One is "born of God" by obeying the word of God, which is the gospel; and one "born of God" is "born again," "born of the Spirit," "born of water and of the Spirit," and enters into the kingdom of God. "Things equal to the same thing are equal to each other." It cannot be denied that all the things we have studied are equal to — produce the same result — the same thing. They are, therefore, equal to each other. None but those who "have closed their eyes" can longer plead ignorance in this matter. |