27. 1 John 4:7-8 "Born of God"

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28. 1 John 4:7-8 "You Must Be Born Again"

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1 John 4, beginning in verse 7, here now, the inspired word of God.

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Beloved, let us love one another, for love is from God, and everyone who loves is born of God and knows

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God. The one who does not love does not know God, for God is love.

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Let's pray. Father, once again, as we prepare to look into your word, our prayer is simple, and that is that you would be pleased to open our eyes, our ears, and our hearts, that we would see, hear, and understand what you have to say to us on this important subject.

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What does it mean to be born of God? We pray this now in Jesus' name, amen.

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In the middle of the last century, many

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Christians began referring to themselves as born -again Christians. For some, the term

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Christian was no longer an adequate description. Now we know the term born -again is a term that Jesus himself used, but it began to take on different meanings back in the middle of the last century.

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Michael Barrett, a professor of theology at a Midwestern Baptist seminary, commented on this fact.

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He said, being called a born -again Christian can mean many things to many people. For some, it means you are a

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Bible -thumping fundamentalist or a political conservative. For others, it means you were converted at a

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Billy Graham crusade. Countless stereotypes have created endless confusion.

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Yet it is a phrase that Jesus himself used to explain salvation, and interestingly enough, to a very well -educated man.

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And we find a similar phrase in our text in 1 John, as the apostle writes to encourage the early church.

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We read just a few moments ago, Beloved, let us love one another, for love is from God, and everyone who loves is born of God.

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Now remember, John has completed his teaching giving reasons why we should be assured of our salvation.

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And the rest of the letter, John is reaffirming what he has previously said.

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But in a practical manner. These verses introduce nothing new, but reinforce what he has already taught us in the previous chapters.

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We're again admonished to love one another. Nothing new here. We've been admonished that many times.

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Love is from God, he tells us. Again, we've gone over that in this epistle.

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Everyone who loves God, knows God, and is born of God. Now there's that phrase, born of God, or born again if you prefer, or it could even be translated born from above.

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Not a totally new concept, but it is an important reminder. Because John, I believe, is referring his readers back to his gospel.

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The gospel account of his encounter, the encounter of Jesus with Nicodemus.

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Remember the purpose of John's gospel is different than the purpose of his epistle.

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The gospel, he writes, but these things have been written so that you may believe that Jesus is the

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Christ, the Son of God, and that believing you may have life in his name.

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That's a different concept, or a different purpose than his epistle, which was to assure those who are already believers.

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So when Jesus therefore stands before Nicodemus and says, truly, truly,

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I say to you, unless one is born again, he cannot see the kingdom of God. It must be viewed in light of his purpose, and it is at the very heart of the gospel.

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So much so that John includes this reference, again, in writing his epistle.

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So this morning I want to take a little side trip back to his encounter with Nicodemus, because I think it's crucial for us to understand what he means by this if we're going to understand the purpose of it in his epistle.

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So the first question we should ask, based on what we read in John chapter 3, don't forget we're going to be going from John 3 to 1

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John 4, so keep your fingers in those passages. First question, who was

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Nicodemus? Now we're actually, this is one of those cases where we're actually given a fair number of details about him right here in the text.

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First, he was a man. And I don't mean a man as opposed to a woman, but I mean that he was a human being.

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Yeah, I'm going to get that simple. Because that's an important fact.

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I want you to remember, remind you once again that there are no chapter divisions and verse divisions when

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John wrote his epistle or his gospel. And while those divisions are certainly helpful, sometimes they can distract us or get us on a sidetrack from the flow of the text.

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And this is one of those cases, because I want to look at the two verses previous to John 3, 1.

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Look at first, I'm sorry, not first John, look at John chapter 2, verse 24.

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Remember Jesus has been having confrontation with the Pharisees and with the Sadducees.

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Verse 24 of John 2. But Jesus, on his part, was not entrusting himself to them, for he knew all men.

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Keep that phrase in mind. Jesus knew all men. And because he did not need anyone to testify concerning man, for he himself knew what was in man.

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And immediately following those words comes chapter 3. Now there was a man.

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Ah, don't, don't discount that. There was a man of the Pharisees named

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Nicodemus, a ruler of the Jews. So who is it that comes to see Jesus? A man.

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One of those whom he, John has just testified, he wasn't entrusting himself to.

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And don't lose thought of that for that's important. Nicodemus came to Jesus because he had questions for him.

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And as he came, Jesus already knew what was in his heart. Jesus had the answers that Nicodemus didn't even know the questions to ask.

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Second important fact is that he was a Pharisee. Now don't let that throw you off track either, because we understand because of the teaching of Jesus and the

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New Testament and all that we know, we have a certain idea of what we think of when we think of Pharisee, we think of a hypocrite.

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And rightly so. But in first century Israel, Pharisees were the religious conservatives.

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Their name comes from the word to separate. They were in fact, you might say, the separatists of their day.

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That is, they separated themselves from Gentiles and non -religious Jews.

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Now, of course, they weren't as extreme as the Essenes who were the radicals of their day.

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But the Pharisees were the party of the people. And so they were popular as opposed to the

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Sadducees who were the elitists. They placed a high priority on the law of God and a high priority on living at least outwardly moral lives.

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The party began about two centuries before Christ. And while conceived as a good idea, as most of man -centered ideas, it degenerated into hypocrisy and that's what we find

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Jesus condemning. But in the eyes of the society at the time of Jesus, these men were examples.

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They were people that they looked up to. They were law keepers. They were good men.

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That was Nicodemus. The Greek text indicates that he was a ruler of the

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Jews, which would mean that he had a seat on the council in the

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Sanhedrin. Now that too is significant since the Pharisees were the minority party.

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The Sadducees actually ruled over the council. And this council was very powerful in Israel.

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Now granted, some of their power had been stripped by the

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Roman occupation, but they still remained very powerful. Israel at this time did not have a separation and balance of powers as we do in our country, although that's the roading too.

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The legislative, the executive, and the judicial powers all remained within the council. They made the laws, they gave the orders to carry them out, they enforced the laws, and then they sat as judges for violation of the laws.

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That's tremendous power. That was Nicodemus. Fourth, Nicodemus was well educated.

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The name Nicodemus tells us some things about him as well. It's a Greek name.

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It literally means one who conquers the people. But the significance of a

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Greek name Pharisee is that his family was probably very wealthy and had a certain stature in the community.

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While it was not uncommon for Jewish families to give their children two names, one Hebrew and one Greek, it was usually only the educated and the wealthy families that did so.

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So using the Greek name was indicative of their place in society. And so the mere fact that John uses this name is important.

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And that's bolstered by what Jesus says later on. In John 3 .10 he says, are you a teacher of Israel?

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Are you the teacher of Israel? Now we'll not get to that verse today, but notice the definite article before teacher.

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He doesn't merely say, are you a teacher? The fact is

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Nicodemus was one of the main theologians of the time. Let me put this in perspective for you.

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When we sit around the tables over in the fellowship hall during our fellowship time, it's frequent that we come and discuss some things that are controversial.

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In fact, some of you enjoy getting into things that are controversial.

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And so when we come into some of the controversy, sometimes we'll pause and say, well, wait a minute. What does

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R .C. Sproul say on that? Or how did Calvin stand on that?

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Or Jonathan Edwards or John Owens? We have these men that we look up to. It's fair to say, not far -fetched, that people looked at Nicodemus in that way.

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And when they were sitting around their fellowship tables and came across something controversial, what did

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Nicodemus think of this? And we have an example of this.

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This is not just mere speculation. Because in John 7, when a dispute about Jesus arose in the crowds, it's

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Nicodemus that speaks and people listen to him. In John 7, verse 50,

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Nicodemus, who came to him before being one of them, said to them,

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Our Lord does not judge a man unless it first hears from him and knows what he is doing. Does it?

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Notice Nicodemus interjects himself as someone has authority. So who is

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Nicodemus? He's a scholar, a politician, an educator, a

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Pharisee. But most important, he's a man. And you could say that he is a representative man for all of mankind.

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He was one of the best and the brightest of men. And surely a good example of mankind to approach

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Jesus. And this is significant because Jesus looks at him, knows his heart.

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And before he even asks the question, Jesus says, You must be born again.

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But one last point before we move to the reason for his visit. He came by night.

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Some commentators make a lot of this fact, some gloss over it. But in light of what's to follow in this discourse, we must address it.

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Because John makes the point that this visit was at night. Now, there's several reasons for Nicodemus to visit

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Jesus at night. First, Jesus was already very unpopular with the rulers.

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In fact, he had just cast the men out of the temple, which meant money was coming out of their pockets. Because that was a money making operation.

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So they were questioning his authority. Aligning yourself to Jesus at this point could have serious repercussions.

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So a nighttime meeting is a way to get your questions answered without anyone knowing what you're doing.

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In fact, the night is used in scripture for that very purpose, to describe a covering.

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We even use the phrase today in our literature. It happened under the cover of night.

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Later in this discourse, Jesus will say, This is the judgment that the light has come into the world.

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And men love darkness rather than light. For their deeds were evil.

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Why are most crimes perpetrated at night? Because night offers a covering to make it easier to do something and to not be seen.

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So why did Nicodemus come at night? The simple answer, he didn't want to be seen.

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But look at the rest of verse two. This man came to Jesus by night and said to him,

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Rabbi, we know that you have come from God as a teacher. Look at the title

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Nicodemus uses to address Jesus. Rabbi. Now, rabbi means, in a general sense, teacher.

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But it means much more than that in the Hebrew sense. Rabbi is translated from the

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Hebrew into Greek with almost no change. It's one of those transliterated words. It is a title of great respect.

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And in the Hebrew, it meant my master or my Lord. Not every teacher earned that title.

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And so for Nicodemus to address Jesus in this fashion tells us something about what was in his heart and his mind.

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Also, Jesus didn't become a rabbi in the normal way. It wasn't just a mere title.

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You know, at this time, the Pharisees had several schools of rabbis. We've mentioned some of them from this pulpit.

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The school of Shammai, the school of Hillel, the school of Gamaliel, which we know Paul was from.

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And to be a rabbi, one would sit under the teaching of one of these master rabbis, so to speak.

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And after they finished, they could set up their own school and be worthy of the title rabbi. But Jesus had not done any of the normal things that would make him a rabbi.

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He comes onto the scene and begins teaching after he's baptized at a relatively young age.

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And now we have a ruler of the Jews calling him rabbi. And this is early in his ministry.

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So this is like fast by any standards. So Nicodemus comes to Jesus.

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And interestingly enough, instead of beginning with a question, which is what you would expect, he simply makes a statement.

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Look again at verse two. Rabbi, we know that you have come from God as a teacher, for no one can do these signs that you do unless God is with him.

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We know, says Nicodemus. First question, who is the we?

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Is that an editorial we? A we in general? Or does Nicodemus represent more than one

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Pharisee who is questioning what they have seen personally? I opt for the latter, but it doesn't matter.

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Either way, it works. For even in the early part of his ministry, the word was spreading about Jesus.

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We know that from the scripture. He cast out the merchants with authority. Remember, he called the temple my father's house.

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He's performing miracles. And people were starting to believe the things that he was saying.

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So the rational conclusion is he must come from God. But notice the modifier, if you will.

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You have come from God as a teacher. The literal translation of that is you have come as a

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God teacher. Now, Nicodemus is correct as far as he goes.

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But he is so far from the whole truth about Jesus that it's almost pitiful.

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We can now understand the title of respect. You're a rabbi come from God. You're a great teacher.

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But this becomes more evident as we see the rest of his statement. Notice what he says.

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For no one can do these signs that you do unless God is with him. Let me begin by saying that the reasoning is solid.

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It's logical. And it's valid as far as it goes. Basically, what they're saying is we've seen the signs and wonders that you have done.

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This can't be the work of mankind. The only way you're doing these things is

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God's got to be with you. You see, Nicodemus knew the scriptures.

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He was a scholar. But he missed the essence of them. Many prophets and teachers had come performing miracles, signs, and wonders.

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The Old Testament is full of these stories, which Nicodemus would have known. He was a student of the scriptures.

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He would remember that Moses raised his staff and parted the Red Sea. He knew that at the command of Joshua, the

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Israelites marched around the city of Jericho, and the walls fell. He knew that Elijah had called down fire from heaven and consumed the altars of the pagan gods.

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He knew that Daniel had spent the night in the lion's den, and God had shut their mouths.

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And how many more could we list that he would know? So he concludes, you must be a teacher from God, because you came with signs and wonders.

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You must be a teacher from God. And so he wanted to listen to them, but like the other

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Pharisees, he missed the heart of the message. He looked at the

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Savior, and all he saw was a teacher. Let me say this right now.

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Accepting Jesus as a great teacher will not grant you entrance into heaven.

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It will not take away your sin, which condemns you to eternal damnation. Only the

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Savior can do that. Christianity holds forth the greatest code of ethics and the greatest morality mankind has ever seen.

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Yet that code will not take away your sin. Only the blood of the

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Savior will. Looking at Jesus and calling him Rabbi will not grant you salvation.

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You must call him, as Thomas did, my Lord and my God. And that begins with repentance.

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And that's exactly where Jesus takes Nicodemus. Look at verse 3.

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Well first, notice Nicodemus still hasn't asked a question. He's only made a statement.

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Jesus doesn't wait for the question, because he knew his heart. And so look at verse 3, where he says,

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Jesus says, Truly, truly, I say to you. Let me remind you again.

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The end of chapter 2. Jesus knew what was in man. Every man.

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And here was a man standing before him. He knew what was in him, and he didn't even wait for him to begin with the questions.

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And he begins in typical fashion for Jesus. He says, truly, truly. During his earthly ministry, when

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Jesus wanted to make a very specific point, he would frequently begin this way.

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Truly, truly, literally it's amen, amen. We sing amen at the end of our hymns.

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When Jesus spoke, he started with the amen. And the significance of this should jump out at us.

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Every word that proceeds from the mouth of Jesus, the incarnate word of God, is important and worth listening.

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There are no irrelevant portions of scripture. So when Jesus sees fit, of all the words that he's uttered, to emphasize and say, truly, truly, listen to what

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I'm going to say. We should, as I used to tell my students, stop what you're doing, sit up straight, put your feet on the floor, clear everything else from our minds, and pay attention.

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And especially since he repeats the amen. Because in the Hebrew culture, repetition would add emphasis.

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So Jesus looks at Nicodemus and says, amen, amen.

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In other words, listen up, Nick. Something important's coming.

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And by way of implication, the same is true for us. When we read that, listen up.

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To which he immediately follows, I say to you. You know, there are times when

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I, as a teacher, and I've even done this from this pulpit, where I'm coming to something that I believe will be extremely important.

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I'll say now, everybody pause for a minute. Stop. And especially you children. What I'm going to say right now is going to be important, so I want you to put all thoughts aside and listen up to what

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I have to say. And when I'm convinced I have the attention of everyone, then I proceed to speak.

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How much more should we pay attention when Jesus says, truly, truly, I say to you.

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So I'll do it right now. So listen up, everybody. Some important stuff is coming.

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Look at verse three. Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.

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What does that mean? Now we could spend just days just talking about the kingdom of God.

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But for today, I just want to take that in its broadest sense, based upon the uses of Jesus here.

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Here the kingdom of God represents that relationship of God and his people, that unique relationship.

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Paul uses the same terminology in Colossians 1 .13. He says, for he rescued us from the domain of darkness and transferred us into the kingdom of his beloved son.

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Now there's much more to be said about the kingdom of God, but that will suffice for our purpose this morning. The point is, according to Jesus, you cannot be a part of this kingdom unless you are born again.

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But notice how Jesus puts it. Unless one is born again, he cannot see the kingdom of God.

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In verse five, he says he cannot enter. And is there a difference? Yes, but it's a subtle difference, which comes to the same conclusion.

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The only way one enters the kingdom of God is by being born again. That's clear throughout the scriptures.

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In verse three, Jesus is making the point, there is no understanding of these spiritual truths apart from being born again.

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To see, in this case, means to perceive or to grasp. Apart from being born again, the message of the gospel is foolishness or a stumbling block.

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How do we know that? We'll look at the response of Nicodemus in verse four.

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Nicodemus said to him, what? Oh no, wait a minute, that was me. It comes to the same thing.

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Nicodemus said to him, how can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?

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Nicodemus says, what are you talking about, Jesus, being born again? Nicodemus had no clue what it meant.

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Jesus is speaking spiritual truth and Nicodemus is thinking obstetrics. To him, the words of Jesus were nonsense, which is exactly what

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Jesus had said. Except one is born again, he cannot see the kingdom of God.

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I want to pause for a moment. If you will. Here's a biblical example that refutes any question that a person can exercise faith apart from having their heart regenerated.

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Paul tells us that faith is a gift from God and can only be exercised when the heart has been changed.

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Apart from the regenerating work of the Holy Spirit, the kingdom of God is foolishness to the human heart. Jesus is telling

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Nicodemus that unless you have this new heart, unless you have been born again, you can't even perceive what the kingdom of God entails.

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And Nicodemus replies, what are you talking about? Now do you see why

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I included verses 24 and 25 of chapter 2? Jesus knew the hearts of all men.

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He didn't need anybody to tell him what was in Nicodemus' heart. All hearts are depraved and unless the

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Holy Spirit does something, they will remain that way. So Nicodemus says to Jesus, you must be born again.

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And so Jesus restates the condition of man in a slightly different way in verse 5. Truly, truly,

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I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

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Man is spiritually dead. Then he needs to be spiritually born again to enter the kingdom of God.

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Now I know everybody wants me to expound on what does it mean that he is born of water and Spirit. Well if you come back next week, we maybe get to that.

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But that's what Jesus, Nicodemus missed. Jesus was not bringing new teaching about how one is saved.

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The condition of mankind has not changed since the fall of Adam. The fact is, we see a little later on that Jesus rebukes

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Nicodemus for being a theologian of Israel and not understanding the truth of being born again.

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He says, are you the teacher? And you do not understand these things?

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What changed with Jesus was that he came and accomplished the salvation.

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There is the big change. He was not merely a great teacher. He was the sacrifice.

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And this is what Nicodemus missed. And this encounter is extremely important for us today.

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Here comes Nicodemus to Christ. And I think in one sense you could say that he represented all men coming to Christ.

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The politicians, the religious rulers, the academics, and even the average citizen of Israel.

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And he stands before Christ and is told for all, that all you are in and of yourself, even though you are highly respected by your society, though you have accomplished much in education, though you are influential and powerful, though you may be living an outwardly moral life, whatever you bring to the table, it is nothing.

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None of that will get you into the kingdom of God. Because you have a depraved heart and you need a new one.

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You must be born again. And that's the condition of all men.

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Even looking at Jesus as a great teacher or rabbi will not do it. You must be born again.

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That's why Jesus Christ came and died on the cross. He paid the price for the sin of his people.

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And the only way that sacrifice is applied to you is through the work of the Holy Spirit who takes away the stony hard heart and gives you the heart of flesh.

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He opens the blind eyes and you can see the kingdom of God in all its glory. And you confess with your mouth what you now believe in your heart, that Jesus is

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Lord. Not merely a good man and a great teacher, but the God -man, the second person of the

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Trinity, who became flesh to sacrifice himself to save his people. That's the gospel message.

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To use the term born -again Christian is a redundancy. Every true

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Christian has been born of God. There's your assurance of your salvation. God saved you.

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If you're here today and you've never come to that place in your life, I pray that God has taken away that stony heart, given you the heart of flesh, call upon Jesus, confess with your mouth, believe in your heart that Jesus is