The Soteriology of Being "Born
Again"
Some time ago, this writer came
across a study entitled "The Eschatology of Being "Born
Again"". In that study it was proposed
that "born again" is essentially a reference to a "corporate
resurrection of Israel" rather than the typical Evangelical individual new
birth. This "individual" emphasis was observed
in these words:
"I do not think the typical Protestant interpretation of the first half
of John 3 does justice to what Jesus said because it contains two errors. The
first error relates to whom the passage is addressed.
The standard Evangelical view sees this need for regeneration being directed to individuals in general. Instead, I believe
that the object of rebirth being spoken of here was
the nation of Israel. The second error relates to the subject at hand. I do not
think the subject in this passage is the kind of inner transformation that
Protestants usually talk about. Jesus was not here
giving a timeless description of how an individual is inwardly transformed from
one who hates God to one who loves Him. Rather, He was describing the
historical fulfillment of specific things promised under the old covenant. He
was talking about a transformation from the old covenant order to the new
covenant order." (Derrick Olliff, The Eschatology of Being "Born Again”, August
18, 2006)
In contrast to the above statement, this writer
submits that the "born again" provisions found in the third chapter
of John are indeed "individual" and that they also
speak to individual regeneration. (It is observed that
Olliff does not deny “individual” application, per
se. Rather, his comments are directed to “typical Protestant interpretation”).
The "corporate resurrection of Israel" is indeed an important
eschatological theme but it is not in derogation of the “individual”
application contemplated in the discussion with Nicodemus.
Rather than presenting a paragraph
by paragraph review of Olliff's paper, this
writer will set forth, in brief, his own reading of that discourse between
Jesus and Nicodemus for the narrow purpose of identifying its “individual”
application and its “regeneration” provisions.
It is well understood that
the discourse with Nicodemus was written in the context of a very large
picture. For example, some have observed that the prophecies in Isaiah have
much more to do with “setting the scene” for John 3 than is generally
recognized. I think that most scholars and students will agree (this writer
included) that their understanding will improve to the extent that they more
accurately come to see the bigger picture
HERMENEUTICAL CONSIDERATIONS
Most of the readers of this paper are already
familiar with the discourse between Jesus and Nicodemus set out in detail at
John 3:1-21.
If we jump into the middle of a conversation and
simply start running with a statement then many of us could find ourselves
going in different directions. There is a need, then, for some adequate
guidance to try to hold us on to the same course.
There is a very simple rule to follow when studying
someone else, whether it be John, Paul, or some other
writer. The rule is this. Go to the conclusion first! When the conclusion of an
apparently difficult teaching is first known, then one
can go back and re-read those various statements knowing that if the
understanding of those statements is in harmony with the conclusion then one is
more likely to be on the right track to recover the author's intended meaning.
This is exactly what we will do with the discourse
between Nicodemus and Jesus. We will always keep this conclusion of that
conversation in front of us:
"And this is the condemnation, that light is
come into the world, and men loved darkness rather than light, because their
deeds were evil. For every one that doeth evil hateth
the light, neither cometh to the light, lest his deeds should
be reproved. But he that doeth truth cometh to the light,
that his deeds may be made manifest, that they are wrought in God."
(John 3:19-21)
So
it is the prior knowledge of this conclusion that will guide us. This means
that if there are two or more differing interpretations of a statement, we will
run with that interpretation that seems best suited to be in harmony with the
above stated conclusion.
SETTING THE SCENE
In John 3:3 we see Jesus
giving an “answer”, but we do not see the specific question from Nicodemus that
gave rise to the answer. Therefore some discernment is
needed to recover the original question in order to avoid applying the answer
to a different question.
Here is the answer:
“Jesus answered and said unto him, Verily, verily, I
say unto thee, Except a man be born again, he cannot
see the kingdom of God.” (John 3:3)
So
the thrust of the question of Nicodemus appears to be: “How can I, and my
countrymen, see and become a member of the Messianic Kingdom?
The question of Nicodemus in verse 5 about a second
birth is sometimes translated from the Greek as a
statement of perplexity rather than a direct question. Either way, the
perplexity of Nicodemus about a “second birth” is ancillary to the main
question on how to see or enter the Kingdom of God.
Many of the people had already
been prepared for the expectancy of the Messiah through the ministry of
John the Baptist and thereby wanted to be a member in good standing. So a controversy may have arisen about the efficacy and
purpose of the water baptism of John. Jesus clarifies the issue.
At the time that Jesus
answered the question for Nicodemus He was aware of something about Nicodemus
and his countrymen that even they were not fully aware of. The whole nation was
under a decree of blindness.
“He hath blinded their eyes, and hardened their heart;
that they should not see with their eyes, nor understand with their heart, and
be converted, and I should heal them.” (John 12:40)
“Go, and tell this people, Hear ye indeed, but
understand not; and see ye indeed, but perceive not. Make the heart of this
people fat, and make their ears heavy, and shut their
eyes; lest they see with their eyes, and hear with their ears, and understand
with their heart, and convert, and be healed. Then said I, Lord, how long? And
he answered, Until the cities be wasted without
inhabitant, and the houses without man, and the land be utterly desolate”
(Isa 6:9-11)
“For the heart of this people is waxed gross, and
their ears are dull of hearing, and their eyes have they closed; lest they
should see with their eyes, and hear with their ears, and understand with their
heart, and should be converted, and I should heal them.” (Acts
28:27)
“How long this blindness?” No doubt, a thorough
study of Isaiah would reveal more about this, especially since it was quoted by the apostle Paul as if it was being
fulfilled in his very day. This would go a long way to help set the scene for
that discussion with Nicodemus. The initial thrust of this appears to be that
the time had now come to remove this specific blindness, a blindness that God
himself had decreed, and that this blindness-from-birth was to be healed by
being “born from above”. The apostle John does not
miss this. He goes into great detail in reporting the
miracle of the healing of the man born blind from birth. That miracle appears
to be the answer to the “How long?” of Isaiah 6:11. Some have seen this miracle
as a declaration from Jesus that the long-awaited time
to be “born from above” was now upon them.
Also,
it appears that the great commission of the gospel was to heal this very
blindness mentioned by Isaiah. It was disclosed by Jesus
himself to the apostle Paul:
“To open their eyes, and to turn them from darkness
to light, and from the power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them which are sanctified by faith
that is in me.” (Acts 26:18)
Therefore, when this same Jesus told Nicodemus that
it was needful to be “born from above” to enter the Kingdom of God it appears
that Jesus was saying that to be “born from above” was the gracious means to
accomplish the removal of this blindness. “Eyes opened” “Brought to Light”
“Deliverance from Satan” “Sins forgiven” “Eternal inheritance” “Sanctification”.
Not a birth into a kingdom of temporal political
grandeur, but a birth into everlasting Kingdom that exceeded everything that
Nicodemus thought or hoped for.
NICODEMUS CHALLENGED
In John 3:10, Jesus chides Nicodemus with these
words "Art thou a master of Israel, and knowest
not these things?" In other words, Jesus seems to be saying to Nicodemus
that being "born from above" is already mentioned
in the very scriptures that he is supposed to know as a teacher in Israel. This
should not be a new teaching to Nicodemus! But Jesus
is patient with Nicodemus and goes on to help him see what he had missed.
At this point, many commentators today are still in
the same predicament as Nicodemus. They still cannot find a "born
again" theme in the Old Testament. For example, Olliff,
supra, says: "But if we search those Scriptures for references to a
rebirth theme, the Spirit’s work in general, or a water/Spirit
regeneration in particular, we will not find anything that is significantly
related to the general, personal, inner transformation of individuals as
individuals."
However, this writer would like to put before the
reader various scriptures in the Old Testament that speak to individuals being
born again, and to see the hope of some who earnestly desired to be born again.
AN IMPORTANT HEBRAISM
Keeping in mind the conclusion of the discourse with
Nicodemus (verses 19-21) we see therein the mention of "light" and
"coming to light". So
the question is this. Does "born again" (as taught to Nicodemus) have
anything to do with "light" or "coming to light"?
The answer is yes. Most definitely
yes.
Consider the time when Job cried out in despair
about his birth. Here is what he said:
“Or as an hidden untimely
birth I had not been; as infants which never saw light.” (Job
3:16)
This phrase "infants which
never saw light" speaks to a metaphor, a very common metaphor, that
equates "birth" with "coming to light". And
rightly so. And not just poetically, but actually.
Because the cardinal mark of the birth of a child is the coming out of the
darkness of the womb into the light of this world. If someone does not come to light then such is not born (as in Job). And if someone does indeed come to light, then indeed it is
the day of birth.
Also,
when we observe the "birth of the world" (Genesis 1) it is
interesting to note that the very first thing that is spoken is "Let there
be light!" And thusly, here is the birth of the
world! When light appeared, the world was born.
This nexus between "light" and
"birth" is everywhere to be found in the Old
Testament. The metaphor is so common that it is axiomatic within Hebrew culture
and literature. If we see a "birth", then we
see "light". If there is no light, then there is no birth.
"BORN AGAIN" IN THE OLD TESTAMENT
The desire to be "born again" was the hope
of many Old Testament saints. Micah expresses this quite fully:
"Rejoice not against me, O mine enemy: when I
fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me.
I will bear the indignation of the LORD, because I have sinned against him,
until he plead my cause, and execute judgment for me: he will bring me forth to
the light, and I shall behold his righteousness."
(Micah 7:8-9)
When Micah says "he
will bring me forth to the light" he is embracing a promise that he would
yet be "born again". Jesus already knew about this desire of Micah
when He was talking to Nicodemus. Not only must Micah be born again but also
Nicodemus if each of them are to see the Kingdom of
God. Micah must indeed "come to Light". Not just any light. But a
particular Light. And so with Nicodemus.
Micah's faith in the new birth embraced these three
things: 1) The LORD would plead his cause. 2) The LORD would vindicate him in
judgment. 3) Micah would behold His righteousness. And
Micah expresses this hope personally ("I" and "me", not
"we" and "us") so his desire to be born again was intensely
"individual". This is what happens for someone who
is born again. And Jesus and the Apostles make
it even clearer and fuller. Micah would not be disappointed.
David also desired to come to
light again:
As for me, I will behold thy face in righteousness:
I shall be satisfied, when I awake, with thy likeness.
(Psalms 17:15)
APPLYING THE METAPHOR
In view of the long-standing Hebraisms and cultural
metaphors of "light" and "birth",
some expositors have found it irresistible to see "born again" as
being synonymous with "come to light again". So
"ye must be born again" is to say "ye must come to light
again". It is therefore helpful to be cognizant of this synonymical usage throughout the greater part of this
discourse with Nicodemus. And at the same time it
would be helpful to be alert to any eschatological "comings to light"
with the appreciation that they are metaphorically speaking to us of a birthing
theme.
THE TWO BIRTHS
All men on this earth have already been born once.
They have already "come to light" one time (the light of this world).
This is counted to them as their first birth.
When Jesus says “born from above",
the context clearly shows that He is referring to another (a second) birth.
Jesus explains this in more detail in verses 5 & 6:
"Jesus 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. That which is born of the flesh is
flesh; and that which is born of the Spirit is spirit."
(John 3:5-6)
There are two births mentioned by Jesus (not three):
1) Born of flesh
2) Born of water and of the Spirit Nicodemus was already born of flesh.
He was born into the “heaven and earth” of Gen 1:1. He did not come into
existence in the manner that Adam did. Adam was not “born”.
Adam was created. Adam was created
and brought to life by God directly breathing upon him. And Adam was created from dust. Therefore, Adam was “dust
and breath”, not “water and Spirit”. Adam was a
“living soul”. A “living soul” gives rise to flesh.
Eve was given to Adam so that Nicodemus could be born.
Nicodemus was not born by God directly breathing on him. The birth of Nicodemus
sprang from a living soul that gave rise to flesh. Nicodemus was born of that
flesh. Nicodemus was born outside of the Garden. Nicodemus did not have access
to the Tree of Life. Any Promises directed toward that “flesh” through Eve were
also for the benefit of Nicodemus.
The new Spirit birth for Nicodemus was set in
contrast to the above flesh birth. And this new Spirit
birth was to be different in several particulars.
Adam was a “Day 6” creation in the old heaven and
earth. So Nicodemus was born under the purview of a
“Day 6 Rule”. But there is no Day 6 in the new heavens
and new earth. Only a “Day 1”. Therefore, it has been
observed that one born into the new heavens and new earth must be born by a “Day 1 Rule”. And we know that this “Day 1 Rule” is “water and Spirit”
(Gen 1:2-3).
Now at this point it is most helpful to recognize
that Jesus is indeed speaking of a "creation event".
Because we read: “If any man be in Christ, he is a new
creature.” (2 Cor 5:17) “Behold, I create a new
heavens and new earth.” (Also 2 Pet 3:13) In other
words, to be "born from above" or "born of the Spirit" is a
creation event. And when Jesus says “born of water and
of the Spirit” we are reminded of the Genesis account where we observe “water”
and “Spirit” at the birth of the world. So let us now look at this second birth
while keeping in mind that it is a creation event.
THE ORDER OF CREATION
Earlier in this paper the
birth of the world was briefly mentioned. Let us look again at that birth in
order to discover the ordered steps by which that birth came about.
The "birth of the world" (actually
"heaven and earth") came about in this manner:
1) The Spirit of God moved upon the face of the
waters (Gen 1:2); and
2) God said "Let there be light!" And there
was light. (Gen 1:3)
So here we see two actions
associated with creation birth. "Moving",
and "speaking". A particular moving, and a
particular speaking. A particular “water”, and a
particular “light”. When these two actions are present then "birth" has been accomplished.
“Waters” appears to be “waters of cleansing” or
“waters of judgment” as in the case of the “waters” that preceded the new world
of Noah’s day. The “spirit moving on the waters” speaks of “judgment coming to
an end” as seen in Gen 8:1.
THE SECOND BIRTH
Jesus describes the second birth (a Spirit birth) as
follows:
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 again. 8 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. (John
3:6-8)
Verse 8 gives us very much information about this
new Spirit birth, so let us look at this verse in some detail.
First, this English translation (KJV) appears to be
quite faithful to the underlying Greek text. Some have suggested that
"wind" (pneuma) should be translated
"spirit". But when pneuma is coupled with the word "bloweth" there is substantial support for
"wind". This is also consistent with the style of Jesus to draw upon
a common ordinary event within the known experience of Nicodemus to help
Nicodemus understand the new Spirit birth.
It must be carefully observed,
however, that the paramount fact that was impressed upon Nicodemus was that he heard.
That is, he heard the wind ("thou hearest
the sound thereof"). The essential fact, then, is the certainty of
"hearing". (And of
course this refers to the hearing of the one being born, not the hearing of a
bystander.)
Therefore, this paraphrase captures the essence of
verse 8:
You, Nicodemus, are aware from your own experience
that when the wind starts blowing, it has a mind of its own. It will blow where
and when it so decides. But once the wind starts
blowing you can know that it is there. You can certainly know it is there when
you can hear it. But even with this certain knowledge,
you still will have no idea where that wind comes from or where it is going. And so it is with every one who is
born of the Spirit. They will have no idea where the Spirit comes from or where
the Spirit is going. But they will know one thing for
sure. They will know that the Spirit did come because they will indeed hear the
voice of the Spirit.
Now consider this. Jesus is saying something here
that harmonizes perfectly with the order of creation set forth in Genesis (as
described earlier). Both elements of birth are right in front of us. And in proper order too. 1) We see the Spirit moving (“where
it listeth”). 2) And we see the Spirit speaking (“the
sound thereof”).
THE VOICE OF THE SPIRIT
Now what is the "sound" or
"voice" of the Spirit that Jesus is referring to?
The irresistible answer is that it is similar to the birthing voice of the
Spirit that we hear in Gen 1:3 "Let there be Light!".
Remember, this is a creation Spirit – this is a birthing event. (It is a
"Day 1" creation in the new heavens and new earth, not a "Day
6" re-birth in the old heaven and earth.)
Jesus said “As it was in
the days of Noah, so shall it be also in the days of the Son of man”. This is
saying that the events of the Deluge provided a pattern of events that were to
happen. The Deluge events were a type of the coming of a new heavens and new
earth. Now in that typifying new heavens and new earth we see the “spirit
moving”:
“God made a wind (Heb. ruach)
to pass over the earth, and the waters assuaged: The fountains also of the deep
and the windows of heaven were stopped, and the rain from heaven was
restrained.” (Gen 8:1-2)
The “water” and “rain” was judgment. So when the
“spirit moved upon the face of the waters” it is coupled with this
proclamation: “Thy judgment is past!”. So the “Spirit moving” is here associated with “judgment
ending”.
A similar pattern can be observed upon the creation
of the “new heavens and new earth”. When the “Spirit
moves” it is evidence that “judgment is past”.
Therefore, when the gospel Spirit moves, it is coupled
with this proclamation: “Thy sins are forgiven thee!”
So when someone is "born again" into the
new heavens and new earth, what sound can they expect to hear? The answer
springs from consistency. The Spirit will say on the day of birth:
“Thy sins are forgiven thee!” "Arise! Shine! Thy Light is come!"
"Awake thou that sleepest, and arise from the dead, and Christ shall give thee
Light!" This, then, is the voice of the Spirit that many do hear, or in
faith do desire to hear. This is a genuine "birth" in the very best
possible sense of the word. And this is the new birth
that was waiting for Nicodemus.
JUDGMENT IS PAST
One of the blessings of being “born from above” into
the new heavens and new earth is a confirmation to the soul that all judgment
is past. This springs from a consideration of the opening proclamation of the
new heaven and new earth:
And
I saw a new heaven and a new earth: for the first heaven and the first earth
were passed away; and there was no more sea. (Rev 21:1)
The affirmation that “judgment is past” is confirmed
when we are told that there is “no more sea” . The
“sea” was a graveyard of death and judgment, even as the Flood was a graveyard
of death and judgment. When Noah stepped out of the Ark and placed his foot on
dry ground he knew for sure that all judgment was at
an end. Likewise, when a newborn Christian who was in the midst of the sea of
judgment steps out of the Ark and discovers that the sea is nowhere to be found, he will surely know that all judgments upon the
first heaven and first earth are at a complete end. (Rev 21:1; Gen 8:1-3,13; Ps 104:7-9) This is an overwhelming and blessed
confirmation to those in Christ that all prior judgments against them are
forever at an end.
This is explained in more
detail like this. When Noah was told that the “face of the ground was dry” (Gen
8:13) this does not mean that all water disappeared from the planet. It means
that all of the flood waters of judgment had
completely receded from the place where Noah was going to dwell. Judgment was
over. In the same way, when Rev 21:1 says there will be “no more sea” this does
not mean that all sea water disappears from the
planet. It means that all of the sea waters of
judgment had completely receded from the place where those in Christ were going
to dwell. It is a metaphor directed to His people declaring that judgment is
over in the fullest sense possible.
Those “born from above” into the new heavens and new
earth after the consummation of judgment upon the “sea” are entitled to the
unspeakable privilege of being born free of those judgments running against
them in the first heaven and first earth.
ENLARGING OUR UNDERSTANDING
In the very heart of chapter 3, the Apostle John
discloses a truly remarkable statement when we read:
"And as Moses lifted up the serpent in the
wilderness, even so must the Son of man be lifted up."
(John 3:14)
This statement seems to be completely out of place.
It does not seem to flow with the reasoning about being "born again"
or "coming to light" or entering the Kingdom. The idea of a
"snake" lifted up seems horrible and wholly inconsistent with Christ
as Savior.
However, on careful re-consideration it seems that
the very purpose of this verse is to steer us in the right direction. Somehow,
this verse is designed to support the conclusion set
forth in verses 19-21. It appears that even the love of God of John 3:16 is manifested in the "serpent lifted up" because
the text says God "so" loved the world.
So let us go back to the time of Moses
and recapture and study this event believing that our understanding
about being "born again" and "the love of God" will thereby
be enriched and that we will thereby better understand what Jesus was teaching
to Nicodemus.
DEATH ON ITS WAY
"God!
Oh GOD!! I HAVE GOT TO GET OUT OF HERE!"
Such was the typical cry of alarm from those in terror
when they saw the "serpents" poised and staring at them, ready to
strike. (Gleaned from Num 21:4-9).
"I SEE YOU! I DO NOT CARE WHO YOU ARE. ! AM
GOING TO KILL YOU!!". So says the venomous sting
of these serpents. "MARK THIS DOWN! YOU ARE NEXT!!"
Some did not escape and had already died. Many
others were groaning in their final hours, bitten with an inescapable sting of
death.
So what does all of this have to do with
understanding the discourse between Jesus and Nicodemus? Answer:
Everything!
MOSES PREPARES A LIGHT
“We have sinned!”
So
Moses brings forward a solution. Kill the serpents?
No. That would be of no help to those already bitten. Something
more effective? Yes!.
These "serpents" were Hebrew "seraphs". And these "fiery
serpents" were Hebrew "haserapim".
A quick study of culture and etymology (see Strong's) shows that these seraphs
and haserapim are described as
"brilliant", "bright", "shining",
"glistening", “fire” and similar terms associated with the emanation
of light.
Moses then summons his artisans and metal workers to come before him. "Make a haserapim for me out of metal. Make it large enough
to be seen for quite a distance. And be very sure that
it appears in a ready-to-strike posture."
In a few days Moses
inspects their work. "Nice work! It is heavy. It will take two or three
men to lift it. But there is one more thing I want you
to do. Take some course wool and put a few drops of olive oil
on it and thoroughly shine all the surfaces. Then take some very fine
dry wool and repeatedly buff the surfaces until they are as shiny as you can
get them."
The next day, Moses inspects their work. "It is
now like a mirror! I can see my face clearly. Now go down to the brook and
bring back a pole about 30 or 40 feet tall. Then get ready to mount this haserapim on that pole. I also want the
leaders to go throughout the whole camp and announce that Healing shall come
tomorrow at high noon. Get ready."
THE LIGHT IS LIFTED UP
The fullness of time had come. High
noon.
Moses instructs: "Go
to the middle of the camp and lift up this haserapim
on the pole for all to see. Rotate the pole gradually so that the reflections
of sunlight on the polished rounded surfaces will cause rays of brilliant light
to shine to every place in the whole camp. Anyone who was bitten and who comes
to this light emanating from this pole shall live."
THE VENOM SPEAKS
One purpose for lifting up that light on a pole was
to deliver a heavenly message to the venom that was sending so many to their
deathbed. Remember, this particular light was delivered
in a ready-to-strike mode. When this heavenly message was so
delivered to the venom, the venom started speaking. And
here is what the venom said:
"God!
Oh GOD!! I HAVE GOT TO GET OUT OF HERE!"
RETURNING TO NICODEMUS
Overcoming the unavoidable weaknesses inherent in
"cultural translations", it is apparent to
many that John 3:14 is clearly helping us to understand how we may better
appreciate Jesus as the "Light of the World". Clearly, clearly, the so called "serpent" of John 3:14 was indeed a
light, a very particular light, and our understanding can be greatly enriched
upon that consideration.
Some students have no hesitation to put it this way:
"As Moses lifted up a LIGHT in the wilderness, so also Christ is lifted up
a LIGHT to the world." As a matter of fact, this
is the very point the Apostle John was wanting us to see.
“SERPENT” AND “LIGHT”
Some additional insight can
perhaps be gleaned from a brief etymological study of the word “serpent”
as used in John 3:14. The underlying Greek word is “ophis”
(Strong’s 3789). It comes from optomai (Strong’s
3700) referring to “vision” and from which we get our English word “optometrist”. This suggests an ancient cultural usage associated with
“vision” , “seeing”, or “light”, etc.
This word “ophis”
also occurs in Revelation 12:9 “ho ophis ho archaios” (the serpent, the ancient). This is a reference
to that “ancient ophis” in the Garden,
sometimes called “Satan”.
The Apostle Paul says that this ancient ophis (this Satan) transformed himself into an
“angel of light”. (2 Cor 11:14). Those who were living in the first century and
were using the Greek Septuagint would have quickly seen the connection to the ophis in the Garden.
From Paul’s usage it is
apparent that a cultural metaphor arose wherein “ophis”
means “something that becomes light”.
Therefore, Jesus is an “ophis”
in the sense that 1) He is the ophis that is
the true Light, and 2) that He had within Himself a power of Death by which he
would crush the head of that “other ophis”. So Moses lifted up an ophis
very high on a pole for the purpose of encouraging the people to look up into
the sky where light dwells. And Moses demonstrated
that this ophis had a superior power of death
by bringing Death to death.
A “serpent” is a symbol for “something that can kill”. Not something that “was killed”,
but something that “can kill”. Death is an attribute of sovereignty. He who
holds the ultimate power of death holds the dominion. Who then, is this King of
Death? Who then, now holds the keys to Death and Hell? Who then, can now
guarantee security and safety for His people? Who then, is
now lifted up as the Light of the world?
God “so” loved the world that He gave His only
begotten Son to become *that* Light and *that* Death so that…..
THE TRUE LIGHT
Nicodemus (and others) needed guidance on knowing who and where this True Light is. So
the instruction is this. “No man hath ascended up to heaven, but he that came
down from heaven, even the Son of man which is in heaven”.
(John 3:13) In other words, this “true Light, which lighteth
every man” is not, for example, John the Baptist who was indeed a shining
light, but only He who first came down from heaven, born of a woman, and then
thereafter ascended. The Lord from Heaven.
REGENERATION
To be born again within the meaning of the third
chapter of John is to come to light again. Not just to any light. But to The Light. And not a naked light. But to a
Light after the manner of the light that was lifted up by Moses. A light that comes in ready-to-strike mode. A thoroughly cleansing light. A light ready to strike all
enemies of those who come to this Light. Even to the
lowest hell. This true Light is the most regenerating light in the universe,
and those who come to this Light, and walk therein, shall
know of regeneration in the fullest sense of the word. “All things that are
reproved are made manifest by the light.” So then, many will gladly come to this Light because they have been able to perceive
(and desire) the fullness of its cleansing power. “If we walk in the Light, as
he is in the Light, we have fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin.”
CONCLUSION
“The light is come”. This
is the quod erat demonstrandum of the third
chapter of John.
The entire discussion with Nicodemus is summed up and applied in a very intense individual (not
"corporate") manner:
"And this is
the condemnation, that light is come into the world, and men loved darkness
rather than light, because their deeds were evil. For every one that doeth evil
hateth the light, neither cometh to the light, lest
his deeds should be reproved. But he that doeth truth
cometh to the light, that his deeds may be made
manifest, that they are wrought in God." (John 3:19-21)