(Continued-Chapter X-Man In His Fallen State)

There are objections to this theory which cannot be satisfactorily answered; but it does, in my judgment, explain more of the facts and harmonizes with the Scriptures more perfectly than any other theory that has been advanced. In view of all the facts let us keep an open mind, continue to study the questions involved, and pray for more light.

Again, in what sense did we all sin in Adam? the answer is just as stated above. Though we do not understand all the factors in the case, there are some facts of which we may be certain, and which will help us to a clearer comprehension of the problem. If He had created either you or me, dear friend, and placed us in Eden instead of Adam, we would have done exactly as he did. Thus when Adam was on trial, you and I were likewise on trial. In his sinning, you and I sinned--in that we have the same humanity that he had. Hence, when he transgressed, sin entered the human family and affected all alike. Death, coming along with sin, has gripped man and continues to mow him down. Sin was in the world from Adam to Moses, but it was not imputed where there was no law. As we have already learned, there was an early revelation in those primitive days, but there was no law to which the death penalty was attached for an infraction of the same. Nevertheless, all died from Adam to Moses.

By the trespass of "the one" man, Adam, "the many died." The expression "the many" is thrown over against "the one." Though "the many" does not, in and of itself, include all men, in this connection however it does, for in another verse we are told that "through one trespass the
judgment came unto all men to condemnation" (5:18). All men were therefore condemned to death by the one act of disobedience of Adam.

In the same way by the one act of righteousness of the man Christ Jesus, "the free gift came unto all men to justification of life." The merits and the benefits of Christ's act of righteousness make possible the neutralization of the evil effects of Adam's transgression. The beneficent results from His sacrificial death are coextensive with the evil results of Adam's transgression. No man will be lost because of Adam's sin; for by the one act of righteousness the free gift came unto justification of life.

Does this passage teach that all men will be saved? By no means. All sin is atoned for by Christ's sacrifice but His sacrifice is efficacious only for those who accept it. Those dying in infancy or before reaching the age of accountability--when they can pit their wills in opposition to God's and refuse to do His will--will be saved by the merits of Christ's death procured by the one act of His righteousness. The position is confirmed by the statement of Hebrews 2:9 which declares that He tasted "death for every man," thus making it possible that all might be saved. Those people, however, who reach the age of accountability and who do not accept the provision made for their redemption of course will not be made righteous.

As seen above, sin was in the world from Adam to Moses, but its real nature was not known and recognized by people at that time. When however, the law came, a new situation arose. This fact is seen in the following quotation:

9 And I was alive apart from the law once: but when the commandment came, sin revived, and I died; 10 and the commandment, which was unto life, this I found to be unto death: 11 for sin finding occasion, through the commandment beguiled me, and through it slew me (Rom. 7:9-11).

According to this statement the law seemed to energize sin and cause it to become more active than it had been in the dispensation from Adam to Moses.

In Romans 7:7-24, the Apostle Paul discussed conditions during the Mosaic Dispensation--after sin had been stimulated by the law. Sin, let me assert, is a force, a power, in man that causes him to do wrong and prevents his doing things that he knows to be right. As proof of this proposition, note the following language:

15 for that which I do I know not: for not what I would, that do I practice; but what I hate, that I do. 16 But if what I would not, that I do, I consent unto the law that it is good. 17 So now it is no more I that do it, but sin which dwelleth in me (Rom. 7:15-17).

Although the law was holy, spiritual, and perfect, on account of the weakness of the flesh it wrought in men all kinds of lustings and evil actions. By law no man can live acceptably to God. He is conscious of his sins, shortcomings, and imperfections. He is a wretched man. He can never have any satisfaction or assurance of being pleasing to God. Hence, as a man under law, the apostle shouted, "Wretched man that I am! who shall deliver me out of the body of this death?" (Rom. 7:24). Immediately he answered his own question by declaring that deliverance now comes through Jesus Christ--since He came and made reconciliation for us. Thus, in Romans, chapter 8, he showed that the one in Christ can now have perfect assurance, since Christ has settled the sin question and since the Holy Spirit, dwelling in every believer, will give victory to all who are surrendered and trusting.

The law shut up all under sin as we see in Romans 3:9-18. By the works of the law shall no flesh be justified in God's sight. The heathen, who do not have the law but have the law of conscience, are not living up to the light which they have. They are all therefore condemned and are in need of a Saviour. Both Jew and Gentile are conscious of imperfections, of shortcomings, and of sins. A man may sear his conscience and persuade himself by philosophical thinking that he is not a sinner before God, but let him not deceive himself. Neither should any man allow the devil to lead him into error. All are sinners and have fallen short of the glory of God and need the salvation which He has provided and offers, as we shall see in Chapter XII, through the atonement of the Lord Jesus Christ.


III. THE NECESSITY OF THE NEW BIRTH

I discussed in Chapter I the proposition of God's existence. Only the fool says there is no God (Ps. 14:1). There is no excuse for anyone's being an atheist. Although man's intellectual powers have been dulled by the presence of sin in the flesh and he cannot therefore see things adequately, nevertheless he is capable of understanding that there is a God to whom he is responsible now and to whom he shall give an account for his life--when he shall appear before His judgment seat (Rom. 14:11).

How does man know that there is a God? Since his powers have been benumbed by sin can he be absolutely certain of the fact? My answer to the question is a positive yes. How does he receive an adequate idea of God? In answering, I wish to use a simple illustration: When anyone puts the correct film in his camera and adjusts the diaphragm properly in proportion to the light and shutter speed, he can take a good photograph of the object desired--provided he manipulates his camera aright. Opening the shutter allows the light to transfer to the film the image of the object to be photographed. By the correct processing, the film is prepared for the printing of the picture. In a manner similar to this, I may say that a child's soul is a camera in which God has placed the proper type of film. His eyes are the lenses through which the light from the great universe stream into his very soul. Thus there is transferred to the child's spiritual film the image of the invisible Creator with all His perfections (Rom. 1:18-20).²

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; 19 because that which is known of God is manifest in them; for God manifested it unto them. 20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.

This film is processed, figuratively speaking, by the passing of time and by the child's unfolding mental capacities. In the tender years of youth, therefore, there appears the image of the invisible God on the film of the child's soul. He realizes that there is a God to whom he is responsible. This is the conviction that comes to every normal person--unless by special training and improper influences the image of the Almighty in his soul is marred or erased. In view of these facts, I am bold to say that there is no excuse for infidelity in anyone. Moreover, each man feels, in his very being, a responsibility for his past actions and his accountability to God Almighty for his life--his thoughts, his deeds, and his accomplishments. His conscience, the monitor of his being, pronounces judgment upon him that he is a lost sinner and that he must appear before God sooner or later to render account of himself. But what is the way out?

Man in this evil, sinful, depraved condition cannot depart this life and dwell with a God who is enthroned in the glories of His holiness. A change must take place in his being. An adjustment must be made. He must get right with his Maker. But how can he do this? The answer to this most important question is found in John 3:1-8.

3 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 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. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. 4 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? 5 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. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born anew. 8 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.

In this passage we learn that Nicodemus, a ruler of the Jews, came to Jesus by night. Why by night? No one knows. It is quite likely that he wanted an interview without any interruptions. He began his conversation by complimenting Jesus. Immediately the Lord brushed aside conventionalities and human praise. Jesus bluntly declared, "Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God: (vs. 3).

What did Jesus mean? We must first determine what is the significance of the kingdom of God. This term has various shades of meanings. For instance, in Psalm 103:19 it embraces the entire universe. It is obvious that Jesus did not use it with this broad connotation. When we remember that Nicodemus was a ruler of the Jews and was well-versed in the theological questions of his day, and when we recall the fact that the Jewish nation was the kingdom of God during the Mosaic Economy, we have the facts which will lead unerringly to our understanding the force of this expression on the lips of Jesus. That the kingdom of Israel was coterminous with the kingdom of God is set forth in I Chronicles 28:4,5.

4 Howbeit Jehovah, the God of Israel, chose me out of all the house of my father to be king over Israel for ever: for he hath chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel; 5 and of all my sons (for Jehovah hath given me many sons), he hath chosen Solomon my son to sit upon the throne of the kingdom of Jehovah over Israel.

According to this quotation, Solomon was to sit upon the throne of the kingdom of Jehovah in Israel. This passage limits the kingdom of God at that time to the borders of Israel. This same thought is set forth in II Chronicles 13:8. Here Abijah, speaking to Jeroboam and all Israel, declared, "And now ye think to withstand the kingdom of Jehovah in the hand of the sons of David ..." Whenever any Gentile wished to worship the true and living God, he had to become a Jewish proselyte, thus joining the Jewish commonwealth and worshipping at the Temple. By this method he entered into the visible kingdom of God as it existed at that time. The kingdom of God then was coextensive with Israel from the giving of the law at Sinai to the cross.

Moses and the prophets foretold, in no uncertain tones, that the Messiah would come, would engage in a public ministry of evangelistic work, and would announce "the year of Jehovah's favor" to be followed by "the day of vengeance of our God"--the Tribulation. This latter period, as we see in many passages, is to be followed by the great Kingdom Age. Such an outline of Messiah's redemptive career is found in Isaiah 61:1-9. The coming in of the Gentiles and their being saved was foretold by Moses (Deut. 32:21). This passage is interpreted in Romans 10:19 as a prediction of the church of Jesus Christ, consisting of believers from both Jews and Gentiles. Again, in Isaiah 65:1f we see a clear prediction of the Gentiles' coming to God while Israel is in rejection, which passage is likewise quoted in Romans 10:20,21 and is applied to the church. From these and numbers of other passages in the Old Testament, it is clear that the prophets foretold the establishment of the church of Jesus Christ, into which both Jews and Gentiles would come, and that this Church Age would be followed by the great and glorious Kingdom Era.

All the details were not given by the Old Testament prophets. Nevertheless, sufficient information was revealed to them so that they saw the church and the present age--though dimly. That the church was revealed to them is clear from Ephesians 3:1-6.

3 For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles, --2 if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward; 3 how that by revelation was made known unto me the mystery, as I wrote before in few words, 4 whereby, when ye read, ye can perceive my understanding in the mystery of Christ: 5 which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; 6 to wit, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.

The reader should note the language of verse 5 which declares that in other generations God had not revealed the mystery of Christ unto the sons of men "as it hath now been revealed unto his holy apostles and prophets in the Spirit; 6 to wit, that the Gentiles are fellow-heirs, and fellow-members of the body ..." This mystery of Christ was revealed to the sons of men in other generations, but not to the same extent as it has been made known to the apostles and the prophets in the New Testament Era. The Lord Jesus mentioned the church to His apostles, and the Holy Spirit revealed the truth concerning it to them and to the prophets of the New Testament in the very beginning of the Gospel Dispensation. Later He revealed this same truth to Paul.

The Apostle Peter declared that the prophets of the Old Testament were interested in the salvation which we enjoy today, for they "sought and searched diligently, who prophesied of the grace that should come unto you: 11 searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. 12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into" (Pet. 1:10-12).

Peter has informed us that the prophets were very much interested in this grace concerning which they prophesied and which has come to us. Since they foretold this grace and were very much interested in it, obviously they had knowledge of it. What was it that they did not understand? simply this: They did not know "what time or what manner of time" about which they were prophesying. They did not know when this period of grace would actually begin. Nor did they know the spiritual "setup" during this dispensation. They were therefore very diligent in searching the writings of other prophets to ascertain information on these two points.

John the Baptist broke the silence of approximately four hundred years by the joyful announcement that the kingdom of heaven was at hand: "Repent ye; for the kingdom of heaven is at hand" (Matt. 3:2). John did not explain what he meant by this expression; neither did the people ask him--as far as the records show. He evidently assumed on their part a knowledge of this kingdom concerning the coming of which he was making this announcement. What kingdom was this? There is but one answer: The Messianic Kingdom that would be ushered in by the Messiah as foretold in such passages as Isaiah, chapter 61, to which I have only referred. According to the prediction Messiah would engage in a preaching ministry and would make the announcement of "the year of Jehovah's favor"--the Gospel Dispensation--to be followed by the Tribulation, "the day of vengeance of our God." When John spoke of one who would come after him and of his being unworthy to unloose His sandals, the people understood that he referred to the Messiah and gladly confessed their sins, submitting to the baptism which he inaugurated. They therefore understood that this kingdom, which would be introduced and perpetuated by the preaching of the gospel, was close at hand.

Not only did Jesus make this announcement, but also He sent the Twelve to herald abroad throughout Israel the same message. Doubtless Nicodemus had heard of the preaching of both John and Jesus regarding the approach of the kingdom of God, the kingdom of heaven. Being a teacher of Israel and doubtless adhering to the ideas prevalent in the theological circles of Jerusalem in that day, Nicodemus wanted further information--from an authoritative source. This distinguished ruler of Israel--possibly a teacher in the theological seminary at Jerusalem--was probably interested in dogmas. It is proper to be attentive to beliefs, but there are some other things that come before the espousal of doctrinal positions on certain themes. Jesus therefore declared that one must be born anew in order to enter this kingdom which had been announced by John and by Himself. This teaching was indeed strange and revolutionary to Nicodemus. What did it mean?

One must be born again, or he cannot enter this kingdom of God, this kingdom of heaven. Why must one be born anew? This statement is a play on the idea which was uppermost in Nicodemus' mind. He and his countrymen were by their natural birth born into the kingdom of God--the Jewish kingdom--by virtue of their Jewish parentage. This doctrine Nicodemus understood thoroughly. In order to convey to his mind the truth regarding this new kingdom, Jesus spoke to him in terms with which he was familiar. He therefore said in substance: Nicodemus, your natural birth placed you in the kingdom of God as it has existed up until now; but, if you or anyone else enters this kingdom whose establishment both John and I have announced, you must have another birth. It is a second birth, a new one; it is from above. Nicodemus could not understand this language. He therefore asked a very natural question, "How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?" (John 3:4.) Jesus immediately replied that He was not talking of the physical birth but of a spiritual. Then He declared, "Except one be born of water and the Spirit, he cannot enter into the kingdom of God."

What is meant by being born "of water and the Spirit" since, according to Jesus, one must have such a birth in order to enter into this kingdom which He and John were announcing? There are those who tell us that the water mentioned here is water baptism. Is this the correct interpretation of the term? If it is, no one can enter this kingdom unless he is baptized in water. Is that true? Look at John, chapter 4, and read the conversation which Jesus had with the woman at the well in Samaria. He offered to give her: "living water"--salvation--upon the condition that she would ask for it. She accepted this offer and asked for this living water that would become in her "a well of water springing up unto eternal life."

10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water ... 13 Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: 14 but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life (John 4:10-14).

What did Jesus say when she asked for this living water? He did not require her to be baptized. If to be "born of water" in John 3:5 means water baptism, Jesus broke His rule when He granted salvation to the Samaritan woman apart from being baptized. Was He inconsistent? No one believes that He was. The expression, born of water, then, cannot refer to water baptism.

Since to be "born of water," does not refer to water baptism, what is its significance? In John 7:37-39 we have this language:

37 Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. 38 He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. 39 But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified.

On this occasion Jesus spoke of the Holy Spirit in terms of water. Such was the metaphorical meaning which He attached to it. Will this meaning fit into the context of John 3:5? Let us see. We have a right to substitute the meaning of a word in any given passage. If it fits perfectly, we know that we are correct in the interpretation. The passage would then read, "Except one be born of the Spirit and the Spirit, he cannot enter into the kingdom of God." This translation does not make sense. Something is wrong. What is it? Let us now look at the meaning of the word translated
and. This word primarily means and. It also means, even, also, too, as defined in Thayer's Greek Lexicon. We must select that meaning of any word which accords with the facts of a given context. Since Jesus used water, as we have just seen, with a symbolic meaning signifying the spirit, and since the conjunction also means even, let us now translate our passage using these words: "Except one be born of water, even the Spirit, he cannot enter into the kingdom of God." This makes good common sense and is in accordance with the use to which Jesus put the word, water, when He used it in a meaning other than literal. Since the facts indicate that He was not using the word literally, then He was using it symbolically. Everything therefore fits perfectly.

The proper translation of this sentence is that one must "be born of water, even the Spirit." This interpretation is confirmed by the next statement, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3:6). Nicodemus derived his fleshly nature from his fleshly parents. He must have a spiritual nature in order to enter this kingdom of God about which he was inquiring. Jesus in substance said, You must be born of the water, even the Spirit, for you can get your spiritual nature only from the Spirit of God. In the light of all the facts, we see that Jesus emphatically declared that one can never enter this kingdom--the spiritual kingdom of God as it is today, the church of Jesus Christ--except he have a spiritual or a new birth.

Those who thus enter this spiritual kingdom will be ready to enter the great and glorious kingdom when it is established at the end of the Tribulation. We who have followed the Lord in this Age of Grace will, in the regeneration--the Millennial Age--reign with Christ for a thousand years.

While the expression, "born of water," in John 3:5 is not a reference to water baptism, let us remember that the Lord Jesus himself went from Nazareth to the Jordan to submit to baptism at the hands of John (Matt. 3:13-17). After the resurrection He charged the Apostles to make disciples of all nations and to baptize believers. "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: 20 teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world" (Matt. 28:19,20). Everyone who accepts the Lord Jesus is charged to follow Him in baptism as He commanded.

The kingdom of God then concerning which the Lord Jesus spoke to Nicodemus is the spiritual kingdom into which all believers enter and which is known as the church, the body of Christ.

Both John and Jesus announced that the kingdom of heaven was at hand. In the thirteenth chapter of Matthew the Lord explained what He meant by the kingdom of heaven. An examination of the seven parables listed there shows that it, proclaimed by John and Jesus, is the spiritual kingdom which is in existence during the present age.

The kingdom of God which was coextensive with the kingdom of Israel in the Mosaic Age was taken from the Jews and was given to a nation bringing forth fruit--believers from both Jews and Gentiles--the present spiritual kingdom. "Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof" (Matt. 21:43).

At the end of this dispensation, as we learn from the parable of the dragnet (Matt. 13:47-50), this kingdom of heaven will be purged of all the wicked and will be merged into the great kingdom of God which the Lord Jesus will establish when He returns.

All who enter the kingdom of the Son of God now will be prepared to enter the kingdom of glory when the Lord returns.


Footnote:

² Does this principle apply to the child born blind? That which is lacking in one of the senses is compensated for by the heightening and strengthening of the others. God makes up for all deficiencies.