February 13, 2005 Don
Westblade
College Baptist Church
You Must Be Born
Again
Jn 3:1-17
Affirmation #6: Regeneration
ÒWe believe that man was
created by God in His own image; that he sinned and thereby incurred physical,
spiritual and eternal death, which is separation from God, that as a
consequence, all human beings are born with a sinful nature and are sinners by
choice and therefore under condemnation. We believe that those who repent and
forsake sin and trust Jesus Christ as Savior are regenerated by the Holy Spirit
and become new creatures, are delivered from condemnation and receive eternal
life.Ó
The goal of the last four weeks
of studying the Affirmations about the Trinity from our Baptist General
Conference statement of basic doctrine -- one week on the Trinity as a union of
three persons and then a week apiece on each of the three persons individually
-- has been more than just to strengthen our understanding of historical,
Christian doctrine. I hope it has done some of that. But I hope it has done
more than that.
I'm a long way from presuming
that I've been as effective as I'd like in accomplishing the goals I have for
preaching through these affirmations with you, but I should at least let you
know what I'm aiming for. In preaching about the character and identity of God
for the last four Sundays, I haven't wanted to settle for just informing you
who God is and what the scriptures teach and the church believes he is like, as
crucial as that information is.
He is infinite and majestic, great
in mercy, author of life and hope, guarantor of our eternal inheritance, who
strengthens us by trials, who emptied himself to live with us in the flesh, who
loved us to the point of suffering and death, and who leads us in his steps to
growth and to wholeness, who convicts our hearts and empowers our choices, and
points us by his Spirit to glory. All of those things we've learned about God
and all of those things are true. But if doctrine doesn't give way to doxology
then all that information is just going to get stuck in your head, or worse yet
forgotten, without ever reaching your heart and catching fire in love and in
worship.
That would be like staying home
on Valentines Day and reading a book about the person you love instead of going
out to dinner and staring in each others eyes and enjoying being with each
other. Doctrine without doxology makes us scholars, but it won't make us
saints, or bring us salvation.
The more we know about each other
before we go out to dinner, the more richly and deeply we ought to be able to
enjoy being with each other, so I don't want to point us to sainthood at the
neglect of being good scholars in the school of God (that's one way the old
Puritans used to describe the activity of the church). But I hope that our study
of God is doing everything it can to paint such an attractive picture of God
that the more we know of him the more we want to relate to him and to love him
and to fall on our knees in worship of him.
Valentines Day is a good time to
remind ourselves that God is a God of love and that his work in us isn't
complete until (as the old hymn says) we are "lost in wonder, love, and
grace."
That means that if the last four
affirmations, in fact if the last five affirmations including the goal of the
Word of God, have done what they're supposed to, then the next question that
should be on our mind is the one that this week's affirmation answers: How do I
get myself into a loving relationship with this God? How can I be his child?
How can I make him my King? How can I see his Kingdom?
That's the question that
Nicodemus comes to Jesus with in John ch.3. "Teacher, we know that you
teach a lot of good things about God. We're even sure that you have a Word
straight from God himself that we can trust, because no one can do these signs
and miracles that you do unless God is with him. Tell us more about this God.
Tell us how we can get to the Kingdom he has been promising us for lo, these
many centuries."
Jesus answers with the word of
this sixth affirmation. The answer is "regeneration." Well, that's
the fancy word for it anyway. Generation means birth. And 're-' means again.
Jesus says "unless one is 'born again' he cannot see the Kingdom of
God." Unless one is regenerated there is no getting to God.
Now there's good news and bad
news in the fact that this term "born again" has become much more
familiar to us than it was when Nicodemus first heard Jesus say those words.
The good news is that we don't have to be convinced that this must be the right
answer. We've known this is the way to God for 2000 years now. Our hymns use
the word. Our tracts, and our preachers, and the gifts we buy in the Christian
bookstores all use the word. Even some of our presidents have made the words
"born again" famous and well known in the secular culture. So the
good news is: they're not quite so startling as they were when Nicodemus first
heard them.
The bad news is... that they're not quite so startling as
they were when Nicodemus first heard them. And we miss a very startling point
that Jesus was clearly trying to make to this friendly Pharisee when they met
here in the dark of night. You can just see how much John is stressing here how
bewildered Nicodemus was by what Jesus was trying to tell him. Jesus seems to
be calculating his words to startle Nicodemus. And if we don't recapture that
bewilderment, we're going to miss Jesus' main point.
It's just like the offense of the
gospel that we talked about last week. It's going to sound like foolishness to
anybody who doesn't have God's Holy Spirit working in his heart to help him
welcome this message. Because there's a deliberate belly-blow here, straight to
the pride.
Look at Nicodemus's responses as
he tries to understand Jesus all the way through this passage. (v.4) What do
you mean born again? How can you be born when you're old? Are you talking about
crawling back inside your mother and coming out again? What in the world do you
mean? No one could ever do what you're suggesting! (v.7) Jesus says,
"Don't marvel that I say to you 'You must be born again.' Why does he have
to say that? Because Nicodemus is marveling! He's cleaning out his ears, asking
Jesus to clarify all this nonsense. He asks again in v.9: "How can these
things be?!"
This is a perplexing conversation
for Nicodemus, and everything Jesus says only reinforces the very point that is
baffling poor Nicodemus here.
Jesus starts off with this
statement that seems to erect a mystifying obstacle: Unless you undergo birth
again, you'll never see the Kingdom of God. And when Nicodemus asks him if he
could possibly be hearing him right -- he has to get inside his mother and come
back out again? -- Jesus doesn't laugh at the misunderstanding and say, oh I
didn't mean something impossible like that. He says something that only makes things
more difficult. You've got to undergo this birth by the Spirit. The Kingdom of
God is spiritual. So the Spirit is going to have to give birth to you.
Now Nicodemus is thinking: At
least I could have found my mother. But now not only do I have to undergo birth
again, I've got to undergo it by some sort of thing I can't even see. And
instead of Jesus' reassuring him that it's nothing so difficult as all that,
Jesus goes on to reinforce that very concern in Nicodemus's mind: This Spirit
who has to give birth to you is like the wind. It blows on its own schedule,
and you don't have any power to know, let alone control, where it comes from
and where it goes. That's how it is with being born of the Spirit.
So Nicodemus is left perplexed
and helpless and without any answers that seem to tell him what to do. And
Jesus is closing every escape route that would let Nicodemus find his own way
into the Kingdom of God by some device that is in his own control.
The reason Jesus leaves Nicodemus
-- and us -- so helpless and perplexed is the very same reason we met last week
when we studied the work of the Holy Spirit. The reason for our helplessness is
our sin.
Jesus had said in John ch.16 that
the Spirit would come to convict us that we are sinners, and that apart from
his persuasive work we would naturally do nothing but reject the glory the
Spirit came to point us to.
Paul said the same thing in 2 Cor
2:14. The natural man doesn't welcome the things of the Spirit of God. They are
foolishness to him and he isn't able to comprehend them because they are
spiritually appraised. Only the one in whose heart the Spirit has done his
persuasive, powerful work will welcome and not reject the offense of the
gospel: (namely) that only if God himself comes to die for me do I have any
grounds for life in God's presence.
Sin is that bad. In fact, only if
Christ has paid the penalty for my condemnation can the Spirit, with any
justice, even start the persuasive work in this sinner's heart.
The reason all these texts cut us
off at every pass when we try to use our own natural powers and understanding
to come into God's Kingdom is that we are in our natural state born into sin.
The first impulse we have in our lives is to take care of #1, me, my glory.
"In sin did my mother conceive me." "All we like sheep have gone
astray."
As the affirmation summarizes our
state, although God created mankind originally in his own image, the first man,
Adam, sinned, and in and with Adam, we all chose to rely on ourselves instead
of on God. We all sinned, and thereby incurred physical, spiritual and eternal
death, separation from God. We were all born with a sinful nature, and we are
all sinners by choice.
We are therefore, every one of
us, under righteous condemnation for our sin. We have trusted ourselves. We
have deeply insulted God by ignoring his advice in favor of our own. God in his
holiness has no choice but to condemn us if he is going to maintain his
integrity as a holy and a just God.
So we are dead. Dead in our
trespasses and sins (Eph 2:5). As able as a corpse to live before God and to
move toward God on our own.
This is the point that Jesus
wants to drive home to Nicodemus. We sinners have as little to do with making
ourselves alive to God as a foetus does with coming to birth. We're born into
life by the will of our parents and the grace of God, and we are born again
into eternal life by the will of the Holy Spirit and the grace of God.
Sin makes us helpless not because
of some physical power or constraint that keeps us from doing what we want. Sin
makes us helpless because even though we have the ability to say yes to God, we
are blindly in love with our sins and we don't want to.
We are helplessly in love with
our passions, like Esau was in Genesis with that bowl of stew, and we would
give up our birthright to have our puny, little, immediate desires satisfied.
Can we change all that with willpower? Have you ever tried?
Jeremiah asks in ch.13:23 --
"Can the Ethiopian change his skin? Can the leopard change his spots? Then
also you can do good who are accustomed to do evil.
Paul asks (1 Cor 2:14), Can the
natural man welcome the things of the Spirit of God? No, they're foolishness to
him. Jesus asks (Mt 19:24), Can a man in love with his money enter into the
Kingdom of God? It would be easier for a camel to get through the eye of a
needle.
When we are in love with our
sins, we are dead -- dead to God and without any hope of eternal life. Worse
than dead, in fact: Paul says (in Rom 8:7-8) that "the mind that is set on
the flesh is hostile to God; it won't submit to God's law; indeed it
cannot." Why can't it? Not because we lack the physical ability. It's the
simplest thing in the world to say Lord, I give up the driver's seat. You take
over my life. I surrender it to you. What we lack is the will to do that
because we love being in control of ourselves. We love thinking we can fix our
own problems. That's why we're hostile to God. But Paul goes on -- "those
who are in the flesh cannot please God."
And when we cannot please God,
that doesn't mean he is just indifferent to us. His sentiments of justice are
enraged at our hostility and our rejection of him for ourselves.
Jonathan Edwards is sometimes
dismissed as an extreme Puritan for his famous sermon, "Sinners in the
Hands of An Angry God." But when he says that our sins suspend us over the
fire of hell like a spider on a thin strand of silk and only the sheer mercy of
God keeps us from falling into the flames this very moment, he was not only in
dead earnest; he had all the testimony of the Word of God backing him up.
What he says in the selection
there in the bulletin's meditation is still true 302 years after the birth of
Jonathan Edwards: The state of those that are daily and hourly in the danger of
God's great wrath and the infinite misery we deserve for our sin is
unimaginably dreadful. And that state is the dismal state of every soul in this
congregation that has not been born again -- however moral and strict, sober
and religious, we may otherwise be. Young, old -- we all need to stand in
Nicodemus's shoes before Jesus and recognize that we are wholly at the mercy of
God, and of his Spirit who blows where he will.
Jesus deliberately chooses this
analogy of being born again because it is like being born the first time.
Regeneration is something that we don't cause to happen. It happens to us. The
Spirit causes it to happen as he
convicts us of our sin, empowers us to rise from our deadness to God and points
us to genuine glory.
Peter said the same thing in our
call to worship this morning. The God and Father of our Lord Jesus Christ,
according to his great mercy, caused us
to be born again to a living hope through the resurrection of Jesus Christ from
the dead.
Apart from the life-giving,
persuasive, empowering work of the Spirit blowing a fresh wind through our
hearts, we remain right where today's affirmation puts us: we are "sinners
by choice and therefore under condemnation." There is, as Jonathan Edwards
said in his own time, reason to think that there are many in this congregation
now hearing this discourse, that will be the subjects of this very misery of
condemnation to all eternity.
So the question we asked last
week confronts us again even more powerfully and personally. If the natural
person isn't able to welcome the things of God because they are spiritually
discerned, if the natural person who is dead in sin and unable to please God
because he is hostile to God and in love with his sin, then how is the natural
man ever going to come to a saving knowledge of the truth? Every time he hears
it and understands it, he rejects it. What's the person to do? What's a poor
evangelist to do? The more the unbeliever understands, the more they push the
gospel away. The harder the evangelist works, the more the sinner wants to
crucify the God that the gospel puts forward.
And the Bible's answer, Christ's
answer, God's answer is: pray. Pray for regeneration. Pray for the Spirit to do
a work in the heart. Pray that God according to his great mercy will give birth
to new life by causing Nicodemus, by causing our friends, by causing us, to be
born again.
At this point in his conversation
with Jesus, Nicodemus is disarmed. There's nothing he can do by himself to
remedy his desperate realization that his sins have him enslaved to his hostility
to God. He can't do anything good, because like Paul (in Rom 7:18) he confesses
that "no good thing dwells within me, that is in my flesh." And so
Nicodemus is still perplexed.
Does Jesus let him off the hook
at this point? Does he say, but of course this has to happen to you, so you're
not really responsible for it? There's nothing you can do but sit and wait? No,
Jesus doesn't leave him that space to wiggle out of his responsibility for sin,
either. Listen to his answer to Nicodemus's question in v.10.
Nicodemus asks him, How can this
be that my only hope is in doing something that my sin keeps me from doing? And
Jesus doesn't say, oh, right, these are just mysteries that you'll never
understand. It's not really your fault. He says, "Are you a teacher of
Israel and yet you don't understand these things? We are speaking of things for
which there is testimony and evidence to see." There is nothing too hard
to understand or to do here. Your problem is only that you refuse to receive
our testimony and believe the evidence that is in front of you.
And he leaves him with this
command: You must be born again. You are commanded and required and responsible
to do what you can't do. You must be born again.
Now Nicodemus is very perplexed.
And the key to what Jesus is saying lies in unraveling this perplexity. How can
Jesus command Nicodemus to be born again when being born again is something
he's just made clear to Nicodemus he can't make happen to himself?
The answer to that perplexity is
easier to see if we watch Jesus illustrate the answer he is trying to teach by
making a similar command to another dead, helpless friend a few chapters later
in John. How can Jesus reasonably command a man named Lazarus to come forth out
of his tomb, when Lazarus is a corpse and can't possibly make that happen for
himself?
Answer: the power to obey is
given with the command to obey when Jesus gives the command. "Command what
you will," St. Augustine prayed, "and will what you command."
The resurrection of Lazarus was owing to one thing, and that one cause should
get all the glory for it: the word of Jesus Christ came to him and commanded,
"Come forth."
The word of Jesus Christ comes to
us today, to helpless sinners, some of us still dead in our trespasses and
sins, still in danger of God's terrible wrath and infinite misery. And Jesus
word commands us: You must be born again!
If in hearing that command you
still say, that's foolishness; I have to wait for God to show me mercy? He
can't see all the good I do in this world and see how wrong it would be for him
to send me to hell? He can't hold me responsible for something I can't do. If
that's the response in our heart then we won't respond to Jesus' command,
because we're still in love with ourselves. And frankly we just won't care.
Because more important desires have us preoccupied.
But if there is a spark of
desperation in the heart that says, No! I do care! What if the Spirit isn't
blowing in my heart? What if I'm lost and might fall into the flames of
separation from God for eternity? That would be awful! Then take heart. The
good news is that that spark of desperation is the power of the Spirit blowing
in your heart. You are understanding these things. The call into your tomb of
sin is stirring in you to Come Forth! The power of the Spirit is at work in you
to stir you into life and to bring you to new birth by the Spirit.
For the cry of the desperate
heart, there is hope. Whosoever will, may be saved. Fan that spark. Don't
grieve the Spirit by letting the spark die out. Look at the evidence in front
of you of the mercy of God. Listen to the testimony of Jesus and the mighty
cloud of witnesses who came before and after him.
Believe the truth: God loved the
world so much that he gave his only Son to pay the penalty for our sin and its
righteous condemnation, so that whoever believes in him should not perish but
have eternal life. Believe the promise: God did not send his Son into the world
to condemn the world, but in order that the world might be saved through him.
If that desperate cry for mercy
at the foot of the cross is rising up in your heart, something amazing is
happening. The wind of the Spirit is blowing where it will and it is blowing in
your heart. That's grace. Amazing grace. And if it stops being amazing that the
new birth should happen to you and to me, then we've begun trusting in
ourselves and our own righteousness instead of in the grace of God.
But the good news of the Gospel
is that when we hear the command in our grave to Come Forth, when we hear the
command that we must be born again, we believe (with our affirmation) that
those who repent and forsake sin and trust Jesus Christ as Savior are (i.e.,
have been!) regenerated by the Holy Spirit and become new creatures. We believe
that we are delivered from condemnation. We believe that we will receive
eternal life.
This is Amazing Grace. This is
grace that we do not deserve: that while we were yet sinners Christ should die
for us. That without any merits of our own, there is now therefore no
condemnation for those who are in Christ Jesus. If the astonishment of that
grace is the song in your heart this morning, join with us in closing this
service as we sing it (hymn #260 – And Can It Be?). If the song's
question, "Can it be that I should gain an interest in the Savior's
blood," is a question in your heart that you care to find an answer to,
there are deacons, there is a preacher, there are friends around you, who have
discovered this Amazing Grace who can help you answer that question.
Yes! It can be--amazing as it is
in view of our deep and offensive sin--that you and I can gain the Kingdom of
God. That there is a genuine promise of no condemnation for those who are in
Christ Jesus because they have heard the command of Jesus, You must be born
again. Let the Spirit blow God's resurrection life and power through the tomb
of your sinful life so that you can begin to trust our great Savior!