John 3:1-181There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The 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. 9Nicodemus answered and said unto him, How can these things be? 10Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15That whosoever believeth in him should not perish, but have eternal life. 16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. (John 3:1‑18). No. 2
What, then, is regeneration? What is that wholly new birth? What is it to be born of God? What does the Holy Spirit use in sovereignty to effect this new birth? That new birth is a new creation. Not a remodeling of old materials. Such is not a Christian. “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new, and all things are of God,” &c. (2 Cor. 5:17, 1817Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:17‑18).) This is what characterizes the new birth, or new creation. As to the old nature, the sin in the flesh—dead with Christ; as to the new life—risen with Christ. (See Col. 2:20; 3:120Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Colossians 2:20)
1If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1).)
The picture of this regeneration is truly baptism. “Buried with him in baptism, wherein also ye are risen with him through the operation of God, who hath raised him from the dead. And you being dead in your sins and the un-circumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” (Col. 2:12, 1312Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:12‑13).) Now, buried in water is not life, but death, as in another place. Read carefully Rom. 6:1-161What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14For sin shall not have dominion over you: for ye are not under the law, but under grace. 15What then? shall we sin, because we are not under the law, but under grace? God forbid. 16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? (Romans 6:1‑16). “Baptized into his death.” (Ver. 3.) “We are buried with him by baptism unto death.” (Ver. 4.) “Planted together in the likeness of his death.” (Ver. 5.) The old man is not changed, or improved, but we are crucified with him. (Ver. 6.) Nay, every verse teaches death with Him. Is the old man, or our sinful nature, actually dead? No! But we are to reckon ourselves dead unto sin, but alive unto God in Jesus Christ our Lord. (Ver. 11.)
Thus the first part here of the new birth is death to our sinful nature, and the second life new to us in the risen Christ. Thus, baptism is a striking type of this doctrine of the new birth. You take a believer, and bury him in the likeness of the death of Christ. It is not the improvement of the old man, our sinful nature, but the entire setting of him aside in death; the death, not of the old nature, but of Christ: dead with Him. But where then is the new life for us when reckoned dead? Wholly in the risen Christ. And this could never be until He was risen from the dead. And this is by the operation of God who raised Him from the dead. Yes, the new birth, or new creation, is “according to the working of his mighty power which he wrought in Christ, when he raised him from the dead” &c. (Eph. 1:19, 2019And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Ephesians 1:19‑20).) It is God that hath quickened us together with Christ. (Eph. 2:4-104But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. 10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:4‑10).) This new birth, or new creation, is God’s workmanship. (Ver. 10.) How simple all this is when we take the word of God.
Peter gives the same testimony. It is by the resurrection that we are brought into the new creation, or new birth. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,” &c. (1 Pet. 1:33Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, (1 Peter 1:3).) It is not then by the water of baptism, but by the resurrection of Jesus Christ, that we are born of God. It may be said, But does not Peter himself contradict this? Does he not say we are saved by water, or baptism? No, he says, “The like figure whereunto baptism doth also now save us.” But what is the reality, if baptism is the like figure? Peter says, “By the resurrection of Jesus Christ.” Yes, Jesus the grain of wheat must die before He could bring forth the blessed fruit of eternal life in a new creation. (See John 12:2424Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24).)
If we also turn to Peter’s preaching at Pentecost, we find it was only those who received the word that were baptized. And if we compare this with the words of Jesus, it is clear that they had passed from death unto life, or were regenerated before they were baptized. He says, “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but is passed from death unto life.” He never said, He that is baptized is passed from death unto life. It is hearing the word, and believing God: then baptism as a sign of it.
We will take another instance of Peter’s preaching (Acts 10): Cornelius and his company. They heard the word, they believed God. They were born again, for the Holy Ghost fell upon them; they had passed from death unto life, and were sealed by the Spirit. Was this by baptism? How could it be, for it was before they were baptized?
Further, is there a single instance of one person—the eunuch, the jailer, Lydia, or any company, being baptized before they heard the word, and believed God? Not one. And Jesus assures us that all who hear His word, and believe God that sent Him, have eternal life, and are passed from death unto life. Then we have the unanswerable proof, that every believer was regenerate before he was baptized; hence the extreme folly of that most destructive delusion, baptismal regeneration.
That water is used as a figure of the word, is also clear. In this sense, how beautiful the figure of Jesus washing His disciples’ feet: not with blood there, but water. (John 13) And again, “ Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word,” &c. (Eph. 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27).)
Thus false tradition always contradicts scripture. James says, “ Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.” (Jas. 1:1818Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18).) Peter says, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” (1 Pet. 1:2323Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:23).) John is largely occupied in his first epistle with the eternal life we have in Christ. But not one thought that this is by baptism. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God,” &c. “Beloved, now are we the children of God,” &c. (John 3:1, 21There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. (John 3:1‑2).)
He that practiceth sin is of the devil. Millions that are baptized practice sin. Therefore millions who are baptized are not born of God, but are the children of the devil. For “whosoever is born of God doth not practice sin, for his seed remaineth in him: and he cannot sin [or practice sin], because he is born of God.” “ And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.”
Thus if we look to the inspired words of Paul, regeneration is, being dead with Christ, and risen with Him. To James and Peter, it is by the word of God: especially as with Paul, by the resurrection of Jesus Christ. This life is seen to be eternal, and in the Son of God, in John. Nothing avails but a new creation. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me.” Such is regeneration. Not I, but Christ. The old I, reckoned dead and set aside. And as born of God, Christ is all.
A very serious question now arises. Jesus said, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Does not that imply that the two natures remain distinct? That the flesh is not changed? That though we are reckoned dead with Christ, and are risen with Christ, and have the divine nature as born of God—a nature that cannot sin, or practice sin—are born of God, and have the holy nature of God; are passed from death unto life—seed that can never die; have life eternal in the Son—yet is there still that old evil sinful nature called the flesh? Is it still in the believer? That which is born of the flesh, is it not, as Jesus says, flesh?
How many believers are utterly perplexed because they find it really is as Jesus says? They are born of God, for Jesus says again, that hearing His word and believing God that sent Him, they are born of God; or His words are, “they are passed from death unto life,” which is regeneration. But they find an evil nature the very plague of their lives. They find lust, or the desire to do the things they, as born of God, utterly abhor. They are a complete enigma. If they do not, through unwatchfulness, fall into sins, they find the old nature to be far more vile than ever they felt it to be when in it, dead in trespasses and sins.
The truth is, many a believer, who thought that the new birth meant the change, instantaneous or gradual, of the sinful nature, looks at himself, and sees his evil lusts. And here Satan is mostly ready to lend a helping hand. Yes, the believer looks at himself, as a child of Adam, and he sees nothing but an evil nature, ever ready to break out in the most shameful sins. “Oh, my friend,” says Satan, “is that what you call the new birth? Depend on it, you are no child of God.” No words of mine can describe the misery of a soul when the full light shows him the old poison of that evil nature, the flesh still in him. He says truly enough, All that is not fit for heaven, nor fit for the holy eye of God.
In most cases he, now at this stage, turns away from Christ to the law, and seeks the remedy in an earnest effort, and desire, to keep the law. He now takes the law of God, just and holy, as a rule by which to improve the flesh.
What does he find? Let Rom. 7 answer. He forgets that the effect of the law on them, the Jews, who were once under it, was this: “For when we were in the flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death.” He forgets also that as a believer, he is delivered from the law, being dead to it. But what he finds is this, instead of the law helping him, it only brings out sin. “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence (or lust).” The only effect of law is thus shown to bring out the exceeding hatefulness of sin. If we look at our old sinful self under law, what is it? “ I am carnal, sold under sin.” “For I know that in me (that is, in my flesh) dwelleth no good thing.” This is no trifle; it is a most alarming discovery when hoping that by keeping the law, this evil nature will be so improved, that ultimately I shall be fit for heaven, to find as a fixed principle as to that which is born of the flesh, that it is “sin that dwelleth in me;” and to have to say, with deep distress of soul, “I find then a law, that, when I would do good, evil is present with me.”
We might fain say, Surely that is only true of an unconverted man. Nay, it is one who can truly say, “For I delight in the law of God after the inward man.” He must have the inward man or new birth before he can delight in the law of God. Yet this very man says, “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.”
Have you ever said with this man, thus described, I have found that “that which is born of the flesh is flesh?” Have you ever groaned out, “O, wretched man that I am [the old sinful self], who shall deliver me from the body of this death?”
What does all this lead to? “I thank God, through Jesus Christ our Lord.” How can this be? What, and how is this deliverance?
We will now return to John 3. He who knew man’s utterly lost condition in sin, said there must be an entirely, wholly new birth, or new creation. If for the earthly kingdom, surely how much more is it needed when speaking of heaven and heavenly things! No one knew the holiness of heaven as He knew it. We have been looking at the awful poison of sin—the vile character of our fallen evil nature sin, the source of all lust. We have seen that he who is born of God, and delights after the inner man (that which is born of God) in the law of God, delights to do the will of God; yet he finds another nature, another law of sin, working in his members; and if he’ gets from Christ to law, the result is terrible, as a matter of experience.
Which of us, as we have gone on in the journey, have not found this terrible poison of sin? What wretchedness it has caused! How ready to despair is many a soul, thus perplexed and harassed by evil lusts, the very virus of the old serpent! Plainly we want special instruction as to this very thing. Now as to this matter, as if it was not enough to have told out to Nicodemus the truth, entirely new to him, and as new now to many, of the new birth, the Lord now says, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.”
For what purpose was the serpent lifted up? If we turn to Num. 21, we find that the serpent was not lifted up in Egypt. It was not the redemption aspect of the death of Christ set forth; neither was it at the beginning of their journey. It was not at the Red Sea. It was not on the day of atonement, when the blood was sprinkled before God, and when all the sins of the people were laid on the head of the goat. It was not that at all. It did not typify the substitution of Christ, bearing our sins. It was a good way on the journey. It was to meet the poison of the fiery serpents. The people were bitten, the poison was in them, the virus of the deadly serpent, which brought forth death.
“And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass that every one that is bitten, when he looketh upon it shall live. And Moses made a serpent of brass, and put it upon a pole: and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.”
Thus the serpent of brass, a serpent in likeness of the fiery serpent, was lifted up, that they might not die from the deadly poison. Mark, it was the likeness of the fiery serpent lifted up, for one specific purpose—to meet the condition of the bitten, poisoned Israelites.
Could there be a more striking figure? The believer finds, it may be, when far on his journey, that sin, the poison of the serpent, is in him; and, as we have seen, all attempts to remedy this by the law, only aggravates the case. It does not cure or improve him in the least; it only brings out the awful workings of lust. He tries to improve his sinful nature, sin in the flesh, by what he calls holiness by faith. The excitement lasts for a little time. Still the poison is there, the plague of his heart, and do what he will, he finds the truth of the words of Jesus. Though born of the Spirit, and delighting in that nature, born of God, to do the will of God, yet he finds “That which is born of the flesh, is flesh.” Yes, and though the Spirit dwells in him, he finds this sinful nature, “the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye may not do the things that ye would.” (Gal. 5:1717For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:17).) Have you not, reader, found it so? Have you not found two distinct natures in you? The very nature of God, as born of God, and the very poison of sin, as born of the flesh? Yes, and more, that sinful poison lusts against the Spirit dwelling in you. If a Christian, you have found it really so.
Do not confuse this with the commission of sins, or transgressions. It is your old sinful, poisoned nature. “That which is born of the flesh is flesh.” If this were eradicated, christian parents could not transmit it to their children. But it is transmitted, they are born of the flesh. It is not what we have done, but that evil nature that desires to do evil.
Well, in the type, the likeness of a fiery serpent was lifted up, the object of faith. If a man, though he had deadly poison in him, looked at the serpent on the pole, he lived. Jesus says, “ Even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.” “For God so loved.” Yes, if the love of God has been displayed in the eternal redemption we have through the death of Christ, and in the death of Christ bearing our sins, surely no less has that love been sewn in the way He has met the whole question of sin—the poison of our fallen nature.
How has God in love met the question of the poison of sin, which the law could not reach? “For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin [or a sacrifice for sin], condemned sin in the flesh.” (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3).)
Mark, this is of God. This is how God has met the, to us, insurmountable difficulty, of sin, poison, in the flesh. Just as Moses put the likeness of the serpent that poisoned the bitten ones, so God pointed to the gift of His Son to be lifted up in the likeness of sinful flesh, that by a sacrifice for sin, the very root or poison of sin might be judged, condemned in the flesh. We look at Him not only bearing our sins in His body on the tree, but in the likeness of sinful flesh dealt with for our sin, the nature—that which is born of the flesh. This is evidently the meaning of, or aspect of the brazen serpent—Christ the Son of man lifted up for our sin. As it is also said, “For he hath made him to be sin for us, who knew no sin.” This is important. Though in the likeness of sinful flesh, yet He personally was sinless. Yet He was dealt with as the sin offering for this very purpose, “That we might be made [or become] the righteousness of God in him.” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21).) Oh, the righteousness of God.
Yes, God so loved, as to thus deal with the whole question of our old sinful nature. No wonder that the enemy should ever seek to get us from God’s way—the way He has judged our sin and dealt with it, in the Son of man lifted up. What the law could not do, God has done, in the brazen serpent aspect of His Son. Here is the answer to, and deliverance from, the deepest wretchedness the poor heart can ever endure here. Yes, God is the deliverer. “I thank God through Jesus Christ our Lord.” Have you ever thanked God for meeting the desperate case of sin in your flesh, bringing you into captivity to its law, or power? Have you clearly understood that that deliverance is through Jesus Christ being lifted up in the likeness of sinful flesh; bearing the judgment due to sin, and all its evil desires, so that instead of perishing, through this dreadful virus, poison, sin, you have eternal life; and all this in absolute righteousness?
Now this being the case, there is no condemnation to them that are in Christ Jesus. What! does not God reckon that evil nature sin to me? and if He does, must He not condemn me? If He does reckon it, He must condemn me. But hold, in righteousness He cannot reckon the sin to me. How so? Because He has reckoned it to His Son lifted up, as the serpent was lifted up on the pole.
It is then in this way. As born of God, the believer is holy, and fit for heaven, but he has an old sinful nature that Is not fit for the holy presence of God., His sins have been borne by Jesus, and are forgiven. God has sent His Son to be lifted up in the likeness of sinful flesh. The believer’s sin is fully judged in Him who knew no sin. All this is reckoned to the believer, dead with Christ, risen with Him, brought into favor in Him. Nothing, no nothing, is left to condemn. What, not my sinful old self left to condemn? No, all is condemned and swept away as to that, in the death of Christ. And I have life in the risen Christ beyond all this. Yes, and that is eternal life. But, you say, I have still that sinful nature. Yes, but it has been judged in the Son of man, sinless Himself, taking the place, lifted up in the likeness of sinful flesh. Thank God, all is of God! There is no condemnation. All is condemned that is unsuitable to God. Then I am now in perfect peace with God.
How then am I to walk in holiness? How am I to follow holiness? How am I to be superior to that power or law of sin in my members?
“The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.” (Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2).) And that because sin has been judged in the Person of the Son of man lifted up. I have now a law or power in the risen Christ, a life by the Spirit, which is infinitely superior to my old sinful nature. So much so, that we are to reckon the old man dead. Hence we read, “I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” Every precept shows the flesh is there and lusts, but the divine remedy is, “Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other, so that ye may not do the things that ye would.” (Gal. 5:16, 1716This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:16‑17).)
Now, since this is the way God has shown His love to us, in meeting the whole question of our old nature, it is evident the Spirit will not lead us from God’s remedy and deliverance to the law, which only made our case worse; neither can it possibly be of the Spirit to persuade us to ignore this way of God in dealing with the flesh, and seek to make it holy by faith, or any other means. Satan well knows that no way but God’s way avails for the flesh. We beg the reader to study the scriptures on this most important subject. In no other way can we overcome the flesh, than by reckoning it dead with Christ, crucified with Him; and now all power is by the Spirit in Christ risen from the dead for a holy walk.
How beautiful and important the connection between the new birth and the serpent of brass.
C S.