THE NEW BIRTH | AdventAI

Publishing Committee · Battle Creek, Mich. · Jan 15, 1857

THE NEW BIRTH.

We do not believe that the word of God on any points of doctrine is yea and nay. It does not contradict itself; but as it requires the saints to speak, so it always teaches, the same thing. It follows therefore that when two individuals take different positions on the same question, and each claims support from the sacred oracles, one or the other does not understand the teachings of those oracles; when they arrive at different conclusions from the same record, one or the other does not rightly apprehend the meaning of that record.

We are taught that we must be born again, and that without this birth it is impossible to enter the kingdom of God. We wish to know therefore, what it is, when it takes place, and since it is conditional, what we are to do to attain it. As far as we know only two positions have ever been taken on this question: one is that the new birth is conversion; the other, that it is when this corruptible shall put on incorruption, and we enter from this mortal, dying state, upon a higher life of immortality and glory. Whichever of these it is, we may expect to find it plainly pointed out, and not only the necessity for the change but its reasonableness also made very apparent; for our Lord told Nicodemus not to marvel at the idea that he must be born again.

The question is purely a Bible one. No records of history, nor customs of antiquity, nor chronological reckonings, are required to determine it. All that is necessary is simply to learn what the Bible says in regard to it. But we must remember that upon this subject as upon some others, there are expressions used, which would seem from the terms employed to relate to the subject, but which nevertheless have no bearing on the point at issue. For instance, on the subject of the marriage of the Lamb, [Rev. xix, 7; xxi, 9, 10,] it has been inferred from the expressions of Paul, [Eph. v, 23; 2 Cor. xi, 2,] and Jer. xxxi, 32, &c., that the church was the bride; but we find upon examination that these expressions have no bearing upon the specific event called the marriage of the Lamb. So with the New Birth: there are certain expressions which would seem at first to go far towards determining what it is, but which, nevertheless, are not relevant to the question. For instance, we are many times called, children, sons, and are said to be begotten, and born, even, when these expressions are used only to express certain states and relations, and do not result from any idea of birth. We find the expressions, children of promise, [Gal. iv, 28,] children of wrath, [Eph. ii, 3,] followers of God as dear children, [Eph. v, 1,] children of light, [verse 8,] children of this world, [Luke xvi, 8, xx, 34,] children of disobedience; [Eph. v, 6,] and we are told that God dealeth with us as with sons, [Heb. xii, 7,] that he will on certain conditions call us sons and daughters; [2 Cor. vi, 18,] and Paul tells his Corinthian brethren, that he has begotten them through the gospel; [1 Cor. iv, 15,] but we cannot suppose that our Lord has reference to any of these things when he says, Ye must be born again, or from above.

What then is the birth of the Spirit? We turn to our Lord's instruction to Nicodemus. John iii. When told that he must be born again, Nicodemus evidently did not understand the nature of the birth brought to view; for he at once asks, How can a man be born when he is old? Under the symbol of a birth, our Saviour wishes to impress upon his mind a great truth; he therefore proceeds to explain the nature of the change, which he denominates a birth, which is necessary to fit men for an entrance into the kingdom of God, and mentions some of the characteristics which will belong to those who have passed it. As the idea of a natural birth is at once suggested, we may reasonably expect that there is a certain analogy between that event, by which we are introduced into the present life, and that change which our Lord tells us is necessary to introduce us into the kingdom of God. "Except a man be born of water and of 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. The 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." Verses 5, 6, 8.

Several important facts are here settled; namely, that as the result of a natural birth is an earthly body, a body of flesh, so the result of the birth of the Spirit, is a spiritual body; for it is of the body, the person, that the Saviour speaks, and not of the inward affections and disposition. Again, we learn that every one that is born of the Spirit, is like the wind, unseen and unheard in his movements. Here is a point which all should mark well, it does not say that so is the Spirit of God in its operations, as some would have the passage read, but so is every one that is born of the Spirit.

(To be Continued.)