College Press Bible Study Textbook Series

John 3:1-8

TEACHING ON THE KINGDOM AND NEW BIRTH

Text 3:1-8

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him.

Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.

Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?

Jesus answered, Verily, verily, I say unto thee, Except one be born of water and 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 said unto thee, Ye must be born anew.

The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

Queries

Why did Nicodemus come to Jesus by night?

What does water and Spirit have to do with being born anew?

How does the wind illustrate the birth of the Spirit?

Paraphrase

Now there was a man in Jerusalem by the name of Nicodemus. He belonged to the sect of the Pharisees and was a member of the Sanhedrin, the ruling body of the Jews. This man came to Jesus during the night, and said to Him, Teacher, we know that you are a teacher come with God's approval; for no teacher is able to substantiate his teaching with the miraculous signs which you are doing unless God is with him. Jesus said to Nicodemus, I tell you positively, Unless a person be born anew, he cannot participate in the kingdom of God. Nicodemus asked Jesus, How is it possible for a man to be born anew when he has already been born once? can he enter a second time into his mother's womb, and be born again? Jesus replied, I tell you positively, Unless a person be born of water and of Spirit, he cannot become a citizen of the kingdom of God. Physical birth, although renewal were possible, could not avail for an inheritance in the kingdom of God. Spiritual rebirth, however, brings forth a child of the Spirit and a child of Promise. Do not let the mysteriousness of a spiritual rebirth astonish you, Nicodemus. You are aware of the reality of the wind, for you see it act upon objects and you hear its sound, but cannot fathom its origin or destination. Just so may you be aware of the reality of the working of the Holy Spirit, by the action He causes in the spiritually reborn.

Summary

Nicodemus comes to Jesus, convinced that He is a teacher come from God, to see what He has to say about the glorious future of Israel, Jesus tells this Pharisee that the Kingdom of God belongs to those born of water and of Spiritnot the fleshly sons of Abraham, Jesus illustrates the mystery of the working of the Holy Spirit by the mystery of the wind.

Comment

What of this ruler who came and talked with Jesus by night? All we know of Nicodemus is that: (a) he was a Pharisee; (b) he was a ruler of the Jews (probably a member of the Sanhedrinthe Senate of the Jews); (c) he came to Jesus by night; (d) he was an esteemed teacher in Israel; (e) he later spoke on behalf of fairness in judging Jesus (John 7:50); (f) he boldly assisted Joseph of Arimathaea in removing the body of Jesus from the cross and in burying it (John 19:39); (g) he was willing to admit the verity of Jesus-' miracles and that Jesus was a teacher come from God.

Some students of the Scriptures are inclined to question Nicodemus-' courage from the single phrase, the same came unto him by night. Of course, there is the reference in John 19:39 to this same incident, but as a matter of fact, we do not know why this ruler of the Jews came to Jesus by night! It may be that he came in the night simply to have privacy and leisure. The Sanhedrin had religious jurisdiction over every Jew in the world (Matthew 23:1-3) and they were to investigate everyone suspected of being a false prophetwas this his reason? Contrariwise, Nicodemus leaves us with the impression that he did not believe Jesus to be a false prophet but a true prophet! It is remarkable that Nicodemus came at all! It may be that Nicodemus was too busy during the day to come; it may be that Jesus was too busy during the day for Nicodemus to get sufficient answers for his questions. Even though we must guess as to the reason why Nicodemus chose the night for his visit instead of the day, one fact stands out plainlyJesus did not reprove him for his night visit. He who came to seek and to save that which was lost never smothered the faintest spark of belief but ever strove to fan it into a burning fire of faith and devotion.

We pause here, in the continuity of the context, to give the reader brief history of Pharisaism. It was a sect which seems (according to Josephus) to have originated some years before the Maccabean wars. This party began with a group of men whose righteous indignation had been aroused against the worldliness and paganism creeping into Israel through Hellenism (Greek cultural influence). About 200 B.C. this group of men reacted against the infiltration of idolatry and immorality and were called hasidim or Pietists. It seems they acquired the name Pharisee or Separatist about 135 B.C. In order to join this party, a young man had to take a pledge of entry that he would devote all his life to studying and observing every detail of the traditions of the elders and the law of Moses. The Pharisees produced men of high morality, in most instances, and they were essentially a believing sect. They believed in God, man as a free moral agent, a general resurrection, angels, rewards and etc. They produced men like Saul of Tarsus who lived in all good conscience as to the letter of the Law. Their main fault was in swinging the religious pendulum, through reaction to evil, to the opposite extreme. They rebelled from the extreme liberalism of the Hellenistsbut they fell into the extreme of self-righteousness and meritorious conservatism. They made religion a matter of outward conformity to traditions, rites and ceremonies. As Jesus said, outwardly they appeared beautiful, but inwardly they were full of hypocrisy and iniquity. They changed the great principles of God's law into legalistic by-laws and a meritorious keeping of regulations. They strained the gnat and swallowed the camel; they tithed to the last tiny dill seed but neglected the weightier matters of the lawjustice, and mercy, and faith, (cf. Matthew 23:1-39: Luke 11:1-54). One good example of their emphasis on externals is their absurd regulations concerning the Sabbath. The Law merely says, remember the Sabbath day to keep it holy, and that no servile work shall be done on that day. The Pharisee decided to define work. One form of work, he decided, was tying knots. Then he had to define which knots were work and which were not. The following, says the Mishnah, are the knots the making of which renders a man guilty; the knot of camel drivers and that of sailors; and as one is guilty by reason of tying them, so also of untying them. Knots which could be tied or untied with one hand were legal. A woman may tie up a slit in her shift and the strings of her cap and those of her girdle, the straps of shoes or sandals, or wine skins. Notice now the absurdity of their regulations carried to a logical end: If a man wanted to tie up a goat or donkey, he could not use a rope, He might tie up his animal with a woman's girdle or her shoe strings, for these were legal knots. A woman could not look in a mirror, for she might remove a fallen hair from her shoulder, which would be classified as bearing a burden on the Sabbath. No one could gargle on the Sabbath, for that would be practicing medicine. Such rules and regulations were matters of life and death; by conforming to such absurdities they were sure they were pleasing God! To such a religious sect belonged Nicodemus.

For an honest-minded man, with a sensitive conscience, such a religion soon becomes unsatisfying and often disgusting. It is a religion of sham. Nicodemus appears to be an honest and sensitive man. Could it be that this teacher of all Israel had been dissatisfied with his externalized religion for the last few years? Could it be that he had secretly, but eagerly, listened to the preaching of John the Baptist? Perhaps he had also heard the teaching, as well as having seen the signs, of Jesus and wanted to earnestly discuss them with Him.
There also seems to be leaping within his heart of the hope that these signs of Jesus somehow proclaim the impending arrival of the kingdom promised to the Branch out of Jesse and the Son of David. He, as one of the chief Pharisees, wants to make preliminary arrangements, perhaps, for his place of honor in that kingdom.
Whatever the cause of Nicodemus-' coming, Jesus brushes aside his inadequate estimate of Him, and answers the thoughts of this man's heart. Jesus knew his problem, even if we do not!
There are two problems in verse three: (a) does the Greek word anothen mean from above or anew? (b) what does Jesus mean by cannot see? As to the first problem, Nicodemus-' reply (John 3:4) seems to indicate that he took Jesus to mean anew or again. But we cannot definitely prove that this is what Jesus meant merely by Nicodemus-' reply. The Greek word may mean both from above or anew. Actually, Jesus seems to indicate both meaningsa heavenly or spiritual birth which is a new birth, By the word see Jesus probably means participate or have part in. The same Greek word is used to express participation in death (cf. Luke 2:26; Luke 9:27; Acts 2:27; Hebrews 11:5). Thus, any man who is not born again has no part in God's promised kingdom. Physical lineage will not do. Just because Nicodemus was a Jew, a descendent of Abraham, did not mean he would be a member of Jehovah's new dispensation (cf. Galatians 3:1-29; Galatians 4:1-31). His circumcision as an Israelite was useless in the new kingdom (Galatians 5:15)he must become a new creature.

Jesus-' answer undoubtedly startled Nicodemus. That any descendent of Abraham, Isaac and Jacob should be excluded from the kingdom of promise was absolutely foreign to the Jewish thinking. Nicodemus could not comprehend what Jesus meant. It was not the Lord's fault. Nicodemus was simply carnally mindedhe could not think spiritually. Now the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; and he cannot know them, because they are spiritually judged (discerned) (1 Corinthians 2:14). Thus in verse four Nicodemus exclaims incredulously, How?

Just what does Jesus mean by born anew? There are veiled references to the new birth in the Old Testament. Ezekiel, Chapter s eleven and thirty-six, speaks of a new heart and a new spirit which God will give His people. He will put His Spirit within them and cause them to walk in His statutes. In Ezekiel 18:31, Israel is commanded, Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?

The phrases, new birth, regeneration, new creature, born again, run through the New Testament as its absolute requirement for entering the kingdom of God!

Begotten again unto a living hope by the resurrection of Jesus Christ from the dead (1 Peter 1:3).

We purify our souls by obedience to the truth, and we are begotten again, of incorruptible seed through the Word of God (1 Peter 1:22-23).

We are brought forth of God by the Word of truth (James 1:18).

God saved us through the washing of regeneration and renewing of the Holy Spirit (Titus 3:5).

We have put off the old man. and have put on the new man, that is being renewed unto knowledge after the image of him that created him (Colossians 3:10)

We are to put away. the old man. and be renewed in the spirit of our mind. put on the new man that after God hath been created in righteousness and holiness of truth (Ephesians 4:22-24).

Circumcision or uncircumcision avails nothing. but a new creature (Galatians 6:15).

If any man is in Christ, he is a new creature: the old things are passed away; behold they are become new (2 Corinthians 5:17).

When we have buried the old man through repentance and baptism, we rise to walk in newness of life (Romans 6:1-6).

10.

Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven (Matthew 18:3).

In verse five, then, Jesus answers Nicodemus-' How?

The new birth is one of water and Spirit. There cannot be a separation of the terms water and Spirit. There is no article (the) in the original language with either word. Regeneration is one single action. That is, the initial act of the new birth is completed at the time a person submits in faithful obedience to baptism in water for the remission of sins (Acts 2:38). Of course, after having become babes in Christ, we must continue to feed on His Word and grow spiritually (1 Corinthians 3:1-2; Hebrews 5:11-14; 1 Peter 2:2)baptism does not make a person eternally secure.

As will be seen from the ten Scripture references to the new birth, regeneration comes when the Holy Spirit confronts a man through the preaching or reading of God's Word and when that man crucifies (puts to death) self (cf. Galatians 2:20; Galatians 5:24; Galatians 6:14) and comes forth from the world into the kingdom of God. When the seed, which is the Word of God, falls upon good and honest hearts, men will change their minds and their lives (by faith and repentance) and will change their state (by baptism). Such men have been spiritually transformed (cf. Romans 12:2).

We do not propose to limit the working of the Holy Spirit to the agency of the written or spoken Word alone! He may work in and through men and women apart from the Word as He pleases. Of one thing we are certainthe Holy Spirit is the One who convicts men of sin, of righteousness, and of judgment (cf. John 16:8). This He does through the agency of the written Word of the apostles, for He is the Holy Spirit of promise which should guide the apostles into all the truth. He is the same Holy Spirit which spoke, through Peter and the eleven on the day of Pentecost and three thousand souls were pricked in their hearts from conviction of their sin (Acts 2:36-38) and were subsequently born anew of water and Spirit. The Holy Spirit did not act there apart from the spoken Word, nor does He now, in both convicting sinners and showing them the way of salvation.

It is unquestionable that Jesus means baptism in water when he says born of water. This is the same Jesus who later commands, Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you. (Matthew 28:19-20). The New Testament is plain that the apostles understood Jesus to mean baptism in water (cf. Acts 8:36-39; Acts 10:47; 1 Peter 3:20-21, etc.). To refuse to repent (change the mind, the will and the actions) and still claim to have been born anew would be mocking God. And, in like manner, to refuse the positive command of Christ to be baptized (immersed) in water and still claim to have been born anew is sheer mockery!

In verse six Jesus shows Nicodemus the impossibility of his suggestion of physical rebirth (John 3:4). Even if it were possible to have a physical rebirth, it would produce only flesh, and they that are in the flesh cannot please God (cf. Romans 7:18, John 8:17). This leaves Nicodemus and all the Jews, with their physical birthright from father Abraham, outside the kingdom. Paul says that only those born after the Spirit are children of promise (cf. Galatians 3:7; Galatians 3:14; Galatians 4:6-7; Galatians 4:28).

Jesus must have seen astonishment in the face of this learned teacher. Nicodemus cannot grasp the how. He is stumbling over the how as so many after him have. Do not be astonished, says Jesus in verse seven, at the mysterious working of the Spirit, for He is invisible. The Master Teacher then illustrates the Spirit's unseen nature by the wind, No man knows where the wind originates, nor its ultimate destination. Yet we know the reality of the wind from the effect it has upon certain objects. We see it blow the leaves from the trees in the fall and we hear it whistle and moan through the branches and we know the wind is there. Just so, we may know the reality of the working of the Holy Spirit when we observe the conviction and the change wrought in the lives of men through Him and hear His voice speaking forth from those who speak the Word of Christ in the spirit of Christ. Those who have experienced the birth of the Spirit will let flow from within their inner life, rivers of living water unto thirsty men (John 7:38-39), and such a life will bear the fruit of the Spirit (Galatians 5:22-24).

Here is an analogy of the new birth as compared with the physical birth. This analogy is given merely in the interest of stimulating thought and meditation. It is axiomatic that an analogy cannot prove any argumentit merely illustrates. Further, we do not presume to say that Jesus had such an analogy in mind when He said, Ye must be born anew. Remember, however, that John says of this same Jesus, all things were made through him (physical life). in him was life; and the life was the light of men (spiritual life). He is the Giver of life in both realms, and it may be that such a comparison was in His mind as He spoke to Nicodemus.

AN ANALOGY OF THE NEW BIRTH

BIRTH CYCLE

NATURAL BIRTH

SPIRITUAL BIRTH

Seed

Living sperm

Living Word of God Luke 8:11

Place of planting

Womb

Heart (the will) Luke 8:15

Signs of life

Action

Repentance and Confession Luke 3:8-15 Luke 19:8-9

Change of state

Delivered forth in watertranslated into the world

Baptized in watertranslated into the kingdom of God Romans 6:1-6

Life comes by Circumcision

Breath of life Of the flesh

Holy Spirit Romans 8:11 Of the Heart Romans 2:28-29

Nourishment

Milkthen solid foods

Sincere milk of the gospel 1 Peter 2:2, then solid foodHebrews 5:13-14; 1 Corinthians 3:1-2

Relationship

Son, child of the father, heir

Son by adoption, child of God the Eternal Father, joint heir with Christ Galatians 4:5-7

SPECIAL STUDY NO. 1

The Kingdom of God
by Seth Wilson

The New Testament says much about the kingdom, mentioning it 140 times by the term kingdom, besides the other terms and phrases used. The whole message of the great prophet, John the Baptist, was the importance of the coming kingdom and of personal preparation for it, Jesus taught more about the kingdom than He did about any other subject. He taught men to pray for the kingdom to come (Matthew 6:10). He said it was the greatest treasure in the world, one for which any one should joyfully sell all other possessions that he might gain the kingdom (Matthew 13:44-46). He told us all to Seek first the kingdom of God and his righteousness; and all these things shall be added unto you (Matthew 6:33). He made it more important than the food and clothing which are necessary to physical life. Surely it matters much whether we believe in the kingdom and know it, not only in theory, but in vital experience.

What is the Kingdom of God?

It is not easy to give a definite and brief answer which would be satisfactory to all students or true to all the Scriptural uses of the phrase. Its essential idea is the reign or government of God over the lives of men. Sometimes it comprehends the characteristics and advantages of the complete submission of an individual life to the rule of God, Sometimes it refers to the whole community of men who obey God on earth. Sometimes it has reference to heaven itself as a place where God reigns in perfect peace, wisdom, and glory. But regardless of all other circumstances, it is always essentially the rule of God in the hearts of men.

Other terms and phrases are used for the same idea, and are freely interchanged with the kingdom of God. Matthew uses the words kingdom of heaven about 29 times, although it is not used in any other New Testament book (cf. Matthew 13:11 with Mark 4:11; and Matthew 13:31 with Mark 4:30-31, etc.). It is also called his kingdom (the son of Man'S) (Matthew 13:41; Matthew 15:28); my kingdom (Christ'S) (John 18:36; Luke 22:29-30); the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11); the kingdom of God's dear Son (Colossians 1:13); the kingdom of Christ and of God (Ephesians 5:5); my (Christ'S) church (Matthew 16:18); the church of God (1 Timothy 3:5; 1 Timothy 3:15); the church (Ephesians 1:22; Ephesians 3:10; Ephesians 3:21; Ephesians 5:23-32); the church of the first born (ones) (Hebrews 12:23); or as congregations viewed distributively churches of God (1 Corinthians 11:16); (1 Thessalonians 2:14), and churches of the saints (1 Corinthians 14:33), and churches of Christ (Romans 16:16).

These various expressions are not identical in their limits and points of emphasis, but they do overlap in that all of them have reference to the realm of God's rule through Jesus Christ. That reign will some day be complete and unchallenged, and will continue so eternally; but it also exists now and has for many centuries in the midst of those who resist it or deny its present reality.

The kingdom is not represented as coming all at once fully formed and in its ultimate glory, but this term is used for the rule of God in different stages, and for the growing control, of Christ over men through the gospelfirst the blade, then the ear, and then the full grain in the ear (Mark 4:26-29). Study the other parables of the seed and of the leaven. Chiefly, of course, it looks forward to the glorious consummation, the complete subjection of all things to God, the eternal state of righteousness, peace, and blessedness that will result when God is given full control. Jesus came to establish the kingdom by revealing the righteousness, mercy, and goodness of God's will, and by winning the hearts of men to surrender themselves to Himby redemption of sinners and reconciliation of their hearts to God, by putting the law of God into their minds and hearts through faith and love and regeneration of the Holy Spirit (Hebrews 8:10-11; John 3:5). The government of God is truly desirable. Pray that it may prevail upon earth as it does in heaven (cf. Psalms 19:7-14).

John the Baptist, Jesus, and the apostles (before the cross) preached that the kingdom was just at hand, to be expected and prepared for immediately. It was certain to come before that generation died (Matthew 16:28; Mark 9:1). In a sense it was already come (Matthew 12:28) in the person of the King, and it was suffering violence from the days of John the Baptist (Matthew 11:12; Luke 16:16). The rule of God and the principles of His realm were being presented in the preaching of Jesus, and Jesus could say, Lo, the kingdom of God is in the midst of you (Luke 17:21). This was said to the unbelieving Pharisees who did not have the kingdom in their hearts, but it was in the midst of them, in that its King was there proclaiming its laws and swaying His authority over them or at least some who were standing among them. Moreover, whenever it came to men, it was to come not with great demonstrations of force, not with observation, but as in inward growth (Mark 4:26-28). It was to spring from seed, which is the Word of God (Luke 8:11), and to be brought about by preaching of the Word (Matthew 13:18-23). It was to begin small and grow to be very great (Matthew 13:31-33). During the growing stage it takes some bad as well as good, who have to be separated by the angels at the end of the world (Matthew 13:47-50). The sons of the kingdom are the righteous (Matthew 5:20), who grow in the world side by side with the wicked (Matthew 13:38-41). Yet it is not a kingdom of this world (John 18:36). It must be entered by a new birth of the Spirit (through faith in and submission to the word of the Spirit) and of water (baptism into Christ) (John 3:5; Ephesians 5:26; Titus 3:5; 1 Peter 1:23). And the least in the kingdom is greater than the greatest born of women (Matthew 11:11). Having part in it is equivalent to having eternal life and being saved (Luke 8:18; Luke 8:25-26).

One thing is evidentthat Jesus did not mean to set up a worldly, materialistic, or military kingdom. The devil offered Him the kingdoms of the whole world, but He refused them (Matthew 4:8-10). The Jews and even the apostles wanted that kind of kingdom, but Jesus disappointed them. After the feeding of the five thousand, they sought to take Him by force and make Him king, but Jesus refused. The very next day He preached a sermon on the spiritual and eternal purpose of His ministry which was so unacceptable to them that multitudes went away and followed Him no more (John 6:1-71). This same idea presents itself at the time of the Triumphal Entry, when the people in all the clamor and excitement of a mob, gathered together as a whole nation at Jerusalem for the Passover, and welcomed Jesus into the city as the King that cometh in the name of the Lord (Luke 19:38), and as bringing in the kingdom of His father, David (Mark 11:10). If he had wanted a kingdom of force, or of material wealth, or of political organizations, He could have had it (cf. Matthew 26:53; John 18:36-37). Because of materialistic ambitions of the people regarding the Messiah, Jesus avoided telling plainly that He was the Christ, and He had to teach of His life's purpose and His kingdom by parables in order to hold their attention and try to make plain the unwelcome message of a spiritual kingdom, instead of temporal.

One group of passages represents the kingdom under the figure of a place. This is the case in all expressions involving the act of entering into the kingdom (Matthew 5:20; Matthew 7:21; Matthew 18:3). It is better to enter into the kingdom of heaven with one eye than, having two, to be cast out (Mark 9:27). Men are said to be near or far from it (Mark 13:34). Those who enter are those who are reborn and who do the will of God, who have by relationship with the Saviour and by their characters a certain fitness for it (Luke 9:62; Matthew 7:21; John 3:5). But after entrance has been secured, it is a place of enjoyment, as in Matthew 25:34, and a place where even Jesus Himself eats and drinks, as in Matthew 26:29.

In a second class of passages the kingdom is represented as a possession. It is said to belong to the poor in spirit and to those persecuted for righteousness (Matthew 5:3; Matthew 5:10; Luke 18:16). It will be taken from the Jews and given to a nation bringing forth the fruits thereof (Matthew 21:43). It is the gift of God (Luke 12:32). It is the most valuable of possessions, and it is the height of wisdom to seek and the summit of prosperity to secure it (Matthew 6:33; Luke 12:31).

A third class of passages represents the kingdom as an organization, or body, composed of a certain class of men.

A fourth class designates it as an order of things, or a dispensation. The special new feature of the dispensation thus announced was its spirituality. Its members are in it by choice and by their perfect willingness to do God's will. Thus its law is written on their hearts and in their minds (Hebrews 8:10-12; Romans 12:1-2).

The kingdom did come in the generation of the apostles as Jesus said it would (Mark 9:1). It did come with power on the day of Pentecost after His resurrection. Peter was given the keys (Matthew 16:19). Paul went everywhere preaching the kingdom of God (Acts 20:25), although he determined to know nothing save Jesus Christ and Him crucified (1 Corinthians 2:2). Philip preached the kingdom of God, and the faith of the Samaritans caused them to be baptized into Christ and become members of the church (Acts 8:12). Paul says God translated us into the kingdom of his dear Son (Colossians 1:13), and John says he made us to be a kingdom (Revelation 1:6).The church is a kingdom. Today, in our dispensation, it is THE kingdom. It is certainly not a democracy as to its nature, Christ is the absolute monarch over all things pertaining to the church and to the kingdom (Ephesians 1:22).

Quiz

Tell five things you know of Nicodemus.

Why do you think Nicodemus came to Jesus by night?

What was the main fault of the Pharisees?

Did Jesus say, Ye must be born anew, or did He say, from above?

Give at least five Scripture references in the New Testament concerning new birth, or regeneration.

How is one born anew (cf. John 3:5)?

In what way did Jesus illustrate the working of the Holy Spirit in the new birth process?

Essentially, what is the kingdom of God?

When did the kingdom of God come?

EXPOSITORY SERMON NO. 3

THE NEW BIRTH

John 3:1-8

Introduction

Character of Nicodemus

Afraid? probably (John 7:50; John 19:39)

Perhaps sought Jesus when alonepossibly his only free time

At least his mind was honest enough to accept evidence of Jesus-' deity.

More than other Pharisees would do

Honest mind necessary to receive any truth

What was Nicodemus really seeking?

The kingdom of God. promised by his prophets

Probably heard John the Baptist and Jesus both preach, the kingdom of heaven is at hand.

There was a general excitement and expectation (Luke 3:15)

III

What does Jesus really teach Nichodemus?

That the true kingdom of God is spiritual and not physical

That entrance is by spiritual birth, not physical lineage

Discussion

NECESSITY OF THE NEW BIRTH (John 3:3; John 3:5)

A blow is dealt Nicodemus-' religious heritage

A Jew and a Pharisee, yet Jesus implies he has no part in the kingdom of God

Must be born anew regenerated

Generate means to give life.

Without regeneration (spiritually) we are without life (spiritually) SPIRITUALLY DEAD!

Jesus said as much in John 3:18LIVING DEAD MEN!

Jesus repeats, Except and Ye must FOR EMPHASIS.

NAME ON CHURCH ROLL, EVEN HOLDING OFFICE DOES NOT GUARANTEE ETERNAL LIFE. YE MUST BE BORN ANEW. REGENERATION IS NECESSARY

WHAT IS THE NEW BIRTH?

A new birth brings forth a new creature (2 Corinthians 5:11-17).

Note the sharp change to a new life in Saul of Tarsus

The old man must die before the new man is born.

I have been crucified with Christ etc. (Galatians 1:20)

When Christ lives in us. His wants are ours, His loves are ours, His hates are ours.

I moves out and Jesus moves in, (Romans 8:6-9)

Our hearts are filled with fleshly desires like a barrel filled with various things We need to empty the barrel and fill it with Christ.

Before we can be saved we must be lost!

Must first accept fact that God has just cause to demand our death because of our disobedience.

WHEN WE VIOLATE GOD'S PERFECT STANDARD, WE JUSTLY DESERVE THE SENTENCE OF PUNISHMENT.

Now we are ready to accept LOVE OF GOD manifested in Christ's reconciliation.

III.

HOW SHALL WE BE BORN AGAIN?

Ye must be born of water and Spirit.

Both water and Spirit are used without the article the.

Thus we see that the new birth is a single entity. baptism and Spirit one process

Compare Titus 3:4-5

Spirit operates through the written and spoken Word of God.

1 Peter 1:23; James 1:18; James 1:21

Spirit came to convict men of sin done through preaching of apostles. (John 16:8; John 16:13; John 17:20)

When the seed (Word of God) is shown, it transforms the life.

The Spirit gives life (John 6:63).

But, THE WORDS THAT I HAVE SPOKEN UNTO YOU, THEY ARE SPIRIT AND THEY ARE LIFE.

We are:

CLEANSED BY THE WORD AND BY THE LAVER OF REGENERATION

SANCTIFIED BY THE WORD AND BY BAPTISM

LED BY THE SPIRIT (WORD)

PURIFIED BY OBEDIENCE TO THE GOSPEL

SAVED BY WASHING OF REGENERATION AND OF HOLY SPIRIT

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