change of heart inseparably connected with baptism. — This again is an unsatisfactory interpretation. For one tjiing, it seems improbable, that the first truth which (>ur Lord would propound to an inquiring Pharisee, would be the necessity of baptism. He certainly never did so on any other occasion. — For another thing, if our Lord only meant baptism, it is difficult to account for the astonishment and perplexity which Nicodemiis expressed on hearing our Lord's words. Baptism was not a thing with which a Pharisee was unacquainted. In the Jewish Church proselytes were baptized. — Last, but not least, it is clear ft-om St. John's first Epistle, that to be " born again, born of the Spirit, or born of God," means something much greater than baptism. The picture which the apostle there gives of the man who is " born of God," could certainly not be given of the man who is baptized.
The true view of the expression I beheve to be this. Being " born again," means that complete change of heart and character which is produced in a man by the Holy Ghost, when he repents, behoves on Christ, and becomes a true Christian. It is a change which is frequently spoken of in the Bible. In Ezekiel it is called "taking away the stony heart and giving a heart of flesh," — " giving a new heart, and putting within a new spirit." (Ezek. xi. 19 ; xxxvi. 26.) In Acts it is called " repentance and conver- sion." (Acts iii. 19.) In Romans it is called "being ahve from the dead," (Rom, vi, 13.) In Corinthians it is called " being a new creature," (2 Cor. v. 17.) In Ephesians it is called " being quickened," (Ephes, ii. 1,) In Colossians it is called " putting off the old man and putting on the new." (CoIo?b. iii, 9. 10.) In Titus it is called the "washing of regenerat.on." (Titus iii, 5.) In Peter it is called " being called out of darkness into light," and being "made partaker of the divine natuie," (1 Peter ii. 9; 2 Peter i. 4.) In John it is called "passing from death to life." (1 John iii. 14.) I believe that all these e3>.pres- sions come to the same thing in the end. They are all the same truth, only viewed from different sides. They all mean that mighty inward change of heart, which our Lord here CkUIs a " new birth," and which John the Baptist foretold would spe- cially characterize Messiah's kingdom. He was to baptize not with water, but with the Holy Ghost. Our Lord begins Hi? address to Nicodemus by taking up His forerunner's prediction: — He tells him that he must be " born again " or baptized with the Spirit. — Human nature is so entirely corrupt, diseased, nnd ruined by the fall, that all who would be saved must be born again. No lesser change will sulhce. They need nothing less than a new birth.
[He cannot see.] This expression has received two interpro- tation.i. Some think that it means, " he cannot understand ot