1 Giovanni 5:4,5

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1 Giovanni 5:4 . Tutto ciò che è nato da Dio, vince il mondo: e questa è la vittoria che vince il mondo, anche la nostra fede. Chi è colui che vince il mondo, se non colui che crede che Gesù è il Figlio di Dio?

Il CRISTIANESIMO è una guerra: ogni seguace di Cristo è di professione soldato. I nemici che è impegnato a combattere sono il mondo, la carne e il diavolo. È di uno di questi in particolare che parla il mio testo; e cioè il mondo. L'umanità in generale ne è prigioniera. Il cristiano la combatte e la vince. Sotto questo aspetto si differenzia e supera tutto il genere umano. Queste cose sono chiaramente affermate nel passo che ci precede: che mi porterà a mostrare,

I. La vittoria che ottiene ogni vero cristiano:

Il cristiano è qui descritto come “nato da Dio” —
[Non solo è nato dalla carne, come gli altri uomini, ma ha una nuova natura impartitagli dall'alto, e che solo lui possiede. Lo Spirito del Dio vivente, che si mosse sulla faccia delle acque e ridusse all'ordine e alla bellezza tutta la massa caotica di questo mondo, si è mosso sulla sua anima, per restituirla all'immagine del suo Creatore, in cui era originariamente formato, nella giustizia e nella vera santità.

The person here spoken of as born of God, is also characterized as believing that Jesus is the Son of God. This shews what the process of the Holy Spirit is, in transforming the soul. He makes us to feel our guilt before God: he reveals the Lord Jesus Christ to us, as the appointed Saviour of the world: he enables us to believe in him, and to confess him openly before men, as all our salvation and all our desire.

Thus the regenerate person shews himself to be a believer in Christ; and the believer in Christ approves himself to be regenerate. And hence the terms, as characterizing the child of God, are convertible, and of the same import.]
He overcomes the world—
[From the moment that he experiences the regenerating influence of the Holy Spirit, he enters into conflict with the world, and overcomes it.

He overcomes both its allurements and its terrors. Every thing in the world, the lust of the flesh, the lust of the eye, and the pride of life, is fascinating to the corrupt heart of man, and gains an ascendant, over all, whilst in their natural and carnal state. But the regenerate person has higher gratifications, which he affects as his supreme good, and for which he sacrifices all that this world can give him.

He feels that earthly vanities debase the soul: and he will no longer be led captive by them. He says to them all, “Depart from me, I will keep the commandments of my God” — — —
In like manner, he triumphs over its terrors also. The world will take up arms against those who dare to oppose its maxims and its habits. Sometimes, by contempt and ridicule it will endeavour to check the Christian’s progress; and sometimes by the most envenomed hostility and bitter persecution.

But the regenerate person braves all the world’s hostility, and will be deterred by nothing from following the path of duty. If the whole creation were to rise up against him, he would say, Whether it be right to hearken unto you more than unto God, judge ye: for I cannot but do what my God has enjoined.
There are those who will have regeneration to consist in baptism. But I would ask, Can it be said of every baptized person, that he overcomes the world? Does not the whole state of the Christian world contradict this? Are there any, amongst heathens themselves, more captivated by its allurements or enslaved by its terrors, than millions of baptized persons are? This shews, incontrovertibly, that, whatever blessing God may see fit to confer on any particular persons in baptism, baptism itself is not, and cannot be, regeneration: for, if it were, every baptized person must, of necessity, overcome the world; which we see and know is far from being true in fact.

There is a peculiarity in the expression in my text, which will serve to throw considerable light on this subject. It is said, “Whatsoever is born of God [Note: πᾶν τὸ γεγεννημένον.]” overcometh the world. In conversion a new nature is formed within us [Note: 2 Pietro 1:4.]: a new principle, new judgment, new taste, is imparted to us: and the whole of that is, in its very nature, opposed to the world, even as light is to darkness: and, as light struggles with darkness till it has overcome it, so does that new and heaven-born principle, which is imparted to us in conversion, conflict with, and overcome, the world; so that the bonds in which, during our unregenerate state, we were held, are broken, and we are enabled to walk at liberty, in the way of God’s commandments.

This may be well explained by an expression of our blessed Lord, who says, “Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life [Note: Giovanni 4:14.].” The meaning of which passage is, not that the Holy Spirit which he imparts shall infallibly bring us to everlasting life, but that that will be its constant tendency and operation.

A fountain is always sending forth its waters upwards: and so shall the Holy Spirit within us always operate to raise the soul from earth to heaven. Let the two passages be compared; and they will shew, not what baptism does, but what the new nature, which the Spirit of God imparts in conversion, will effect, in all that are truly regenerate.]

Let us now point out,

II.

The means by which he achieves it—

The Christian, to his latest hour, is no stronger in himself than others. He is, from first to last, like a new-born infant in its mother’s arms. But, as we have already seen, he believes in Christ; and, through the faith which is thus formed in his soul, he is enabled to maintain his conflicts even to the end: “This is the victory that overcometh the world, even our faith.”

1. From faith he derives his motives—

[He believes all that the Scriptures have spoken respecting the world, and all who belong to it: “It lieth in wickedness [Note: ver. 19.],” and will finally “be condemned [Note: 1 Corinzi 11:32.].” He believes, too, that a very principal end for which our blessed Saviour gave himself for us was, “that he might deliver us from this present evil world [Note: Galati 1:4.

].” Under this conviction, he engages on the side of his Lord and Saviour; and determines, through grace, that what HE so desired, shall surely be effected. Hence he draws the sword, and throws away the scabbard. He will “not be conformed to this world: but will seek to be transformed by the renewing of his mind, that he may prove what is that good and acceptable and perfect will of God [Note: Romani 12:2.

].” If at any time he be tempted to taste of its cup, he puts it from his lips, as David did the waters from the well of Bethlehem; saying, ‘Be it far from me, O Lord, that I should do this: Is not this the blood of my Lord and Saviour, who not only jeoparded his life, but laid it down for me? I will not drink it [Note: 2 Samuele 23:16.

].’ In like manner, if bonds and imprisonments await him for his fidelity, he will say, “I am ready, not only to be bound, but also to die, at any time, and in any manner, for my Lord’s sake [Note: Atti degli Apostoli 21:13.].” “Constrained by the love of Christ,” he “wars a good warfare,” and thus “endures unto the end [Note: Matteo 10:22.].”]

2. From faith he receives his strength—

[By faith he is united to the Lord Jesus Christ, as a branch to the vine; and by faith also he receives, out of his fulness, grace, according to his necessities [Note: Giovanni 1:16; Giovanni 15:5.]. “In Christ he is strong” and invincible [Note: 2 Timoteo 2:1.

]: and “through Christ he can do all things [Note: Filippesi 4:13.].” To the natural man the Christian’s conduct is perfectly inexplicable. He cannot conceive how a poor weak creature like himself should be able so to overcome all the allurements of sense, and all the terrors of an infuriated world. But the Christian soldier has armour provided for him, even armour of an heavenly temper; and through that he is enabled to sustain the unequal combat [Note: Efesini 6:11.

], and to triumph over all his enemies [Note: 2 Corinzi 2:14.]. Thus does he “fight the good fight of faith [Note: 1 Timoteo 6:12.];” and thus is he made “more than conqueror, through Him that loved him [Note: Romani 8:37.].”]

But in this victory he stands alone; as you will see, whilst I shew,

III.

His exclusive claim to this prowess—

God himself appeals to us: “Who but the regenerate ever effects this?”
[Look through the world, and see, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” It must be remembered, that a mere speculative faith in Christ is not that which is here spoken of, but such a faith as leads us altogether to rely on Christ for every thing, and to devote ourselves entirely to his service.

And now, I ask, where will you find one single person, except the regenerate believer, who so overcomes the world? You may find some who seclude themselves from it: but they flee from the combat altogether. You may find some who retire from it in disgust: but they are overcome by it. The person for whom I inquire is, a man who lives in the world, and fulfils all his civil, social, and personal duties in it; and yet is enabled to discard all its maxims, to set at nought all its customs, to despise all its vanities, to mortify all its corruptions, and, whilst in it, not to be of it, any more than the Saviour himself was [Note: Giovanni 17:14; Giovanni 17:16.

]? Where will you find one who makes the word of God his sole directory; and determines to adhere to that, in opposition to all the contempt that can be poured upon him, or the persecution which he may be called to endure? Search amongst the despisers of spiritual regeneration, and see if you can find one of this character: search amongst the despisers of a life of faith, and see if you can find one.

You may search all the records of the world, and I will defy you to find one. God himself sets you at defiance. Go, search him out: “Who is he that thus overcomes the world?” I tell you there is not one on earth, except “he who is born of God,” and “he who believes in Jesus” as his only hope. There may be found persons who fly from the world: but they do not act “as good soldiers of Jesus Christ.

” The people who fight and overcome, are those only who have been before described: and it is through faith in Christ alone that they maintain the conflict; “it is by the cross of Christ alone that the world is crucified unto them, and they unto the world [Note: Galati 6:14.].”]

On the other hand, What truly regenerate man does not effect it?
[Every one that is born of God does effect it. Whatever be his age or condition in life, it makes no difference; whether he be a king on his throne, or a beggar on the dunghill, this is his spirit, and this his conduct. In the external habits of men there must, of necessity, he a great difference: because it is not possible for a monarch to live precisely in the style and manner of a private man: but, in the internal principles and feelings there will be no difference whatever between the rich man that lives in splendour, and the poor Lazarus that lies at his gate.

The hearts of all, whether young or old, rich or poor, learned or unlearned, will rise superior to the world; they will all account themselves “pilgrims and sojourners here;” and “have their conversation in heaven [Note: Ebrei 11:13 and Filippesi 3:20.],” where their treasure is, and where they hope to spend a blissful eternity in the presence of their God.]

Behold then here,
1.

A test, whereby to try your state—

[You cannot wish for a better touchstone than this. You see that every Christian in the universe will stand this trial; and that no other person whatever can. To a certain extent, the unregenerate and unbelieving may resemble the regenerate believer: but when you bring them to this test, the difference between them will instantly appear. I would not speak disrespectfully of any person, or any body of men; nor would I presume to sit in judgment upon them.

But I will submit a question to you, which I think deserves consideration. It is well known that names of reproach are given to those who are more religious than their neighbours, and names of honour assumed by those who differ from them. At the present day, their respective titles are, the orthodox, and the evangelical: (what they may be at a future period, we know not: in every age they vary: and my object is, not to designate persons, but characters:) and these are supposed to differ very widely from each other in principle: but it is in practice, rather than in principle, that they differ: for you may hold what principles you will; and if you will be of the world, you will be reputed orthodox: but if you will not be of the world, whatever your principles may be, you may be infallibly sure that you will be ranked with the evangelical.

Here, in fact, is the true point of distinction between the nominal and the real Christian: the nominal Christian is of this world: and the real Christian is not of this world, nor has any desire to be of it: for he knows, that even “to desire its friendship, is to be an avowed enemy of God [Note: Giacomo 4:4. the Greek.].”]

2. A rule, whereby to regulate our conduct—

[“We must he dead unto the world,” even as our Lord himself was. And does this appear unreasonable, or impracticable? Let anyone imagine a number of angels, sent down from heaven, to occupy different stations in the world for a season: how would they conduct themselves? They would take each his station, whether it were to rule a kingdom, or to sweep the streets. They would look down with contempt upon all the vanities of the world; and would stand at the remotest distance from its contagion.

They would be intent only on serving God in their respective places, that they might be approved by him when they should be called to give up their account. Now, what should hinder us from considering ourselves in this precise point of view? True, we have corruptions, which the angels have not: but these corruptions are to be mortified, and not indulged: and though our duty is rendered the more difficult by means of them, it is not a whit altered.

Nor need we despair of attaining at least some measure of victory over the world; because the Spirit within us has always this bearing; and because the Lord Jesus Christ, in whom we believe, has said, “My grace shall be sufficient for thee.” This, then, I would recommend to every regenerate soul; “Love not the world, nor any thing that is in the world [Note: 1 Giovanni 2:15.

]:” but let the same mind be in you as was in Christ Jesus, and endeavour in all things to “walk as he walked [Note: 1 Giovanni 2:6.].”]