THE MEETING WITH NICODEMUS: A WARNING TO ALL

In the previous article in our on-going study of the book of John, we finished with our examination of chapter 2. Here, we continue our study with an examination of the third chapter. Before proceeding with this study, it would be of tremendous value to reexamine a phenomenon that points us to the Providential and Divinely orchestrated structure of this book – as with all books of the Bible. In doing so, one will discover that the meaning of each individual letter of the Hebrew alphabet corresponds with the subject matter or theme of each chapter of the book of John respectively.

This third chapter offers the perfect definition for ג gimmel, the third letter of the Hebrew alphabet. Gimmel is the symbol of “kindness and culmination.” The term גמר gamol, a derivative of this letter, means: “to nourish until completely ripe” (Michael L. Munk – The Wisdom in the Hebrew Alphabet, page 71).

The subject of the new “birth,” a subject Jesus discussed with Nicodemus, follows this subject precisely. Here, we can see the seed of the Gospel planted and nourished until it produces the prescribed fruit. Specifically, Hebrew scholars such as Mr. Munk intimate that it refers to “the development of an infant.” What better letter could there be for introducing the concept of spiritual birth – as seen here in the third chapter of John’s Gospel – for the first time in the Bible! It is in this third chapter that Jesus reveals to Nicodemus, a religious Jew, that it is not possible for any man or woman to enter the kingdom of Heaven without a supernatural spiritual birth from above – a birth that brings the dead spirit of a lost person from its state of death to a renewed state of regeneration. Jesus called this concept as being “born again.”

Until now, the Bible has not discussed the spiritual experience of being “born again.” We are told that Abraham’s faith was counted to him for righteousness, but the spiritual aspects of that faith were not discussed. Because of his faith, Abraham became the overseer of Paradise – known as “Abraham’s Bosom.” Until now, the Mosaic Law was applied for the purpose of condemning transgressors – not for the endowment of eternal life.

The process of a spiritual birth was foreign to Judaism. Even to this very day, Jews do not see themselves in need of regeneration. To them, one is born with a “clean slate” upon which to build his life. Only deliberate sins committed after maturity can condemn the Jew (in his belief). They do not recognize the universal inheritance of Adam’s sin – that is, every man and woman is born into the world with a fallen nature and a spirit/soul that is quite literally in a state of actual death. Beginning here, however, we are told that man is born a sinner and cannot enter the kingdom of Heaven without the spiritual experience of a new birth.

John and Revelation

When comparing this third chapter in John’s Gospel with the third chapter in the book of Revelation, we should note that both the themes of the second and third chapters are connected together. It is here that it would be prudent to point out another phenomenon that bears the fingerprint of Divine Providence. As covered before in previous articles here and here, the theme and/or subject matter in each chapter of the book of John corresponds to the theme/subject matter in each chapter of the book of Revelation respectively. Since John uses Revelation 2 & 3 to deliver messages to seven churches, we should consider that chapters 2 & 3 in his Gospel (book of John) are also connected to the same general subject matter and/or theme as seen in Revelation 2 & 3. The theme set forth in John 2 & 3 deals with the redemption of fallen man as seen in the 49 days of the Omer – between Passover and Pentecost.

Furthermore, the days between the Passover in chapter 2 and Pentecost in chapter 3 sets forth a prophecy of the Church Age, also seen in the letters to the seven churches in chapters 2 & 3 in Revelation. In chapter 2 of John, the marriage at Cana speaks of our mystical union with Christ. Cleansing the Temple alludes to sanctification, with the believer being a spiritual temple. In chapter 3, our current chapter of study, the discussion of being “born again” clearly explains both the necessity and process of redemption.

The meanings of the second and third letters of the Hebrew alphabet appear to be closely intertwined. The letter beit [ב], the second letter, introduces duality – the conflict of good verses evil – leading to the fall of man, and gimmel [ג] represents God’s loving-kindness, leading to the regeneration of fallen man upon receiving Christ and thus the spirit of man/woman being recreated and regenerated from its state of death back into a state of life, or “born again.”

In John chapter 2, man’s failure is demonstrated at the marriage festival through the lack of having enough wine. The inherent failure of man is also demonstrated by the merchants in the Temple and by the priesthood who allowed them there. In John chapter 3, the failure of man is shown to be a universal failing – even the righteous Nicodemus could not enter the kingdom of Heaven without regeneration of his inherited dead spirit – which is only received through personal trust and believing faith in Jesus Christ as the Son of God who died for the sins of humankind. This new birth does not come through the goodness of men like Nicodemus, but through the love of God and the sacrifice of His own Son.

In Revelation 2 & 3, man’s failure is seen throughout the seven letters and the seven Ages of time within the Church Age itself that those letters represent. There is no redeeming value in any of us. When looking back over the past two millennia at the history of Christianity, one can plainly see that this is the case. No one has managed to lead a perfect and upright life for Christ. None of us has anything to brag about. I know your mother told you that you were a special snowflake when you were rattling your plastic toy with the sound-maker on top, but the fact remains that your spirit was born dead in trespass and the state of death …

“Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Psalm 51:5).

The Meeting With Nicodemus

With this introduction to our subject at hand, let us look at Nicodemus’ encounter with Jesus …

“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews” (John 3:1).

The name Nicodemus is of Greek origin. No one knows if he had a Hebrew name, although he was a ruler of the Jews. Such Greek influence may have been common in the first century, since Alexander the Great had conquered the known world three centuries earlier. The Greek culture had heavily influenced most Mediterranean nations, including the Roman Empire. Both Greek and Latin were spoken in first-century cultures.

The Greek term “nikos” refers to “conquering” or “victory,” while “demos,” from which we get such terms as “demographic” and “demonstrate,” refers to “people.” It is remarkable that the Apostle John uses this story in John 3, while he uses a similar term “Nicolai-tanes” in Revelation 2:6 and 15. Again, the Greek term is a composite of two roots: “nicao” meaning, “to conquer” and “laity” referring to “people.” Both terms Nicode-mus and Nicolaitaines, have practically the same Greek root. That is not to say that Nicodemus was connected with the cult that invaded early Christianity, but that John played upon these words when telling us that the man was a “ruler” of the Jews. One early church manuscript reported: “Nicodemus kept the keys of the sanctuary” (Narrative of Joseph of Arimathaea, Ante Nicene Fathers, volume 8, page 986).

According to such early sources such as the Talmud (Kethuboth 65a), Nicodemus was one of the three richest men in Jerusalem during the days of Roman ruler Vespasian and Titus. He was a member of the same aristocratic family that had furnished the Hasmonean king Aristobulus 2 with his ambassador to Pompey in 83 B.C. His son was apparently the man who negotiated the terms of surrender to the Roman garrison in Jerusalem prior to the final destruction of that city in A.D. 70.

In John 19:38 and 39, Nicodemus is mentioned again. This time, he accompanied Joseph of Arimathea (a secret disciple “for fear of the Jews“). But we are not told that Nicodemus feared the Jews, though that is the reason given by many theologians for his coming to Jesus by night …

“The same came to Jesus by night, and said to him, Rabbi, we know that you are a teacher come from God: for no man can do these miracles that you do, except God be with him” (John 3:2).

Was Nicodemus timid? Or did he come during the night of the Pentecost vigil – perhaps even as an official representative of the Sanhedrin to discuss Jewish views expected of their Messiah. He opened the conversation by calling Jesus “Rabbi.” If, at the beginning of Jesus’ ministry, the Sanhedrin already had a preconceived rejection of Jesus, then why should they have sent a delegation to the Baptist, enquiring if he was the promised Elijah?

This visit could also have been an official enquiry. Note that Nicodemus did not address Jesus as anything more than a mere rabbi. At this point, he could not have been cognizant of the messianic nature of the Savior. But he did not recognize that he had “come from God,” citing His miracles as proof. Though John has only told us about one miracle – turning water into wine – tales of other miracles that he had performed were circulating by this time. When he said, “we know,” he may have been citing the opinions of more than just himself. Perhaps he spoke on behalf of others who sent him.

Jesus did not address the subject introduced by Nicodemus – namely, His miracles – but cut right to the heart of the matter, the only way by which one can see their expected kingdom …

“Jesus answered and said to him, Truly, truly, I say to you, Except a man be born again, he cannot see the kingdom of God” (John 3:3).

The term “kingdom of God” is commonly used throughout the Gospels as a reference to the messianic kingdom, and is commonly thought to be synonymous with the term “kingdom of heaven,” which is also used throughout scripture – primarily in the book of Matthew a total of 32 times. The “kingdom of God” is used a total of 68 times throughout the New Testament. On this matter, however, their does exist a differing viewpoint that the kingdom of Heaven is speaking of something different than the kingdom of God and are not really the same thing being spoken of in these two references.

In Vines Expository Dictionary, it makes a distinction between the two. If refers to the kingdom of God as being where God exists in complete authority, and where His rule is acknowledged in the hearts of all believers. Or said another way, His all-encompassing authority and rulership over all of creation – in the heavens, the earth and all other dimensions and realms of existence. In other words, all of God’s rule.

Conversely, the Kingdom of Heaven is to be seen as being a distinct place from the earth until such a time comes when the kingdom of Heaven is finally merged with the earth during the millennial reign of Christ and beyond into eternity. But until then, it is limited in relation to Earth. One might say that God is everywhere (kingdom of God) and Heaven is not. The kingdom of God is not limited to the kingdom of Heaven. The Kingdom of God can be though of as the overarching authority and His universal kingdom. Therefore, the kingdom of Heaven must refer to the coming millennial kingdom reign of Christ.

While the notion that the two are distinct from each other, I’m inclined to think that both terms are essentially speaking of the same thing. This is a discussion that could probably go down many paths of exploration in debate, but suffice to say, the underlying point that Jesus was making in stating that one cannot see the kingdom of God unless he or she is born again will suffice in conveying the trouble that natural, unsaved man/woman is in unless they become “born again.”

From the viewpoint of Jewish politics, this must have been the basic reason for Nicodemus’ meeting with Jesus in the first place. This was the hope and longing of the Jews. All the prophets wrote about God’s promise of a great kingdom for Israel.

Nicodemus relished the opportunity of discussing theology with this famous worker of miracles, but especially, this “ruler of the Jews” wanted to know if Jesus was the promised Messiah. Why else would he have been there? The Messiah and the kingdom were inseparable subjects. The kingdom of God was dependent upon the arrival of the Messiah – the only person who could bring it to pass. Over the next few hours, he would be convinced, but at this point, Jesus diverted His attention to a subject never before discussed in Judaism – the subject of spiritual regeneration. Jesus said that he (Nicodemus), a ruler of the Jews … a member of the highest ruling council in the land … a wealthy nobleman from the family of the Hasmonean dynasty, must be born again in order to see the kingdom of God!

For the first time in the Bible, the subject of regeneration is introduced as being “born again.” The term is given in the Greek text as γεννηθῇ ἄνωθεν, meaning “birth from above.” It is a birth that is not of this world – completely spiritual in nature, yet is identical or compatible as a heavenly counterpart to the natural birth process. But Nicodemus, with all of his wealth, political ambition, family background, and formal training in the Mosaic Law, was completely ignorant of the process. He revealed his lack of understanding spiritual concepts …

“Nicodemus said to him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?” (John 3:4).

Nicodemus set the agenda for discussion by comparing spiritual regeneration to physical birth. The following verses show a comparison between spiritual birth and physical birth …

“Jesus answered, Truly, Truly, I say unto you, 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. Marvel not that I said to you, You must be born again” (John 3:5-7).

In these verses, Jesus does not use water as a reference to baptism (as some say), or to the “washing of water by the Word” (as others suggest). The Savior simply explains the question posed by Nicodemus. His references to “water” and “flesh” are to be strictly interpreted as a reference to the physical birth of a baby. Why try to complicate something as simple as a comparison between physical birth and spiritual birth?

The profound subject at hand should not be overlooked because of some side issue, such as that posed by Nicodemus. Jesus said, “Marvel not …” In other words, do not become so involved with the metaphor that you miss the message. A human being must be born from above … birthed by the Holy Spirit in order to obtain eternal life. People are born with the blight of Adam’s fallen sin state upon us. Said another way, human beings have inherited a state of spiritual death from him. Our spirits are literally “dead” in trespasses and sins before personally receiving Christ. Nicodemus had all the things generally associated with the good life – wealth, family pedigree, social position, education and political influence. Yet, these things cannot bring eternal life.

When one is born into this world, he or she is endowed with the “life” that this world offers. But when one is born into the family of God through personally receiving Jesus Christ as Savior, a different kind of life is imparted – a life that will never end. And what does a baby have to do to be born? Nothing. So it is with all men and women. Wealth, family, position and all other things cannot bring eternal life. If Nicodemus had been a derelict, whose life was in ruins, the message would be the same. The method for receiving the new birth in order to inherit eternal life is not expounded upon in this passage, but the metaphor is simple enough. Birth is birth. Spiritual birth can be compared to physical birth. Neither is dependent upon the individual, but upon God who imparts that life by Himself upon the person who personally chooses to receive his offer through faith and belief upon the Son of God who payed the sin debt for all.

It is true that every man and woman who has ever received Christ as Savior will be judged according to their works, but that future judgment will not be held to determine whether or not one should receive eternal life. Are good men hauled into courts today to see if they are worthy of living as free men? No. Only those against whom charges are criminal activity are made are arraigned in the courts of our land. So it is with all men and women after this life is over. The Great White Throne Judgment, to which the unsaved Christ rejector (not born again) will be summoned (Revelation 20:11-15) is a different tribunal altogether from the Judgment Seat of Christ before whom the saved, born again Christ receiver (saint) will receive rewards for his deeds or loss of rewards for being indifferent in service to the kingdom of God while on Earth (2 Corinthians 5:10). The Great White Throne Judgment to which unsaved Christ rejectors will stand is an altogether different judgment than the Judgment Seat of Christ – the judgment at which saved, born again believers will appear. They both have two separate and distinct purposes from each other.

Avoiding the Great White Throne Judgment is a matter of being born into the family of God by the power of the Holy Spirit by personally receiving Christ through faith and belief in him for what he has done for the unsaved person upon the cross. Or in other words, by being “born again.” Being “born again” gives a man or woman a new, spiritual and eternal life, forgiving all of our sins past, present and future, including Adam’s sin that we inherited at birth.

When we receive Jesus Christ as Savior, the Holy Spirit regenerates that part of our spirit that once connected Adam with Heaven. Fellowship is restored. Contact is reconvened. The dead spirit is then supernaturally brought back to life as the Holy Spirit takes up residence within the person who receives Christ. Ultimately, this concept of the new birth destroys the notion of those who believe that salvation can be lost. That concept and notion was absolutely and forever eviscerated by Jesus himself when using this very concept of being “born again.” How so? The answer is very simple. All one really has to do is ask themselves, “Can anyone be unborn in the natural? The obvious answer is, of course, “no.” The Holy Spirit comes to live in us literally and eternally. Romans 6:11 puts it this way…

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:11).

This verse of scripture is basically confirming and reinforcing what Christ said about having to be “born again.” This is something that was missing in human beings for 4,000 years, from the fall of Adam to the cross of Christ. Jesus does not explain the Holy Spirit, but simply tells Nicodemus that the Spirit is real …

“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 3:8).

Jesus said that the presence of the Holy Spirit is like the wind. We cannot see it, but can feel its effects. We cannot tell where wind comes from, or where it has gone immediately after it touches our face or tousles our hair. It comes upon us quite unexpected, but when it comes, we know it is there.

In the Old Testament, the Holy Spirit was described as a pillar of cloud and fire. Like fire, there is no explanation or definition, only the energy of its effects. Like a cloud or vapor, there is no substance, but rather an influence that we can feel. Yet, these things are not products of our imagination. Cloud and fire are real. So too is the Holy Spirit.

We cannot put eternal life into a test tube. Nor can we measure it with scientific instruments. But this is also true of life itself. We can kill a cell, but cannot keep the life that once resided there. A cell that once lived still has all of the chemical ingredients it had when it was alive, and we cannot explain what happened to that life, nor can we restore it. Life can only be explained as a spirit – an entity bestowed from another dimension. We know not where it came from, and when it is gone, we know not where it went. There is no scientific explanation for these things …

“Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Are you a master of Israel, and you do not know these things?” (John 3:9-10).

Nicodemus had no explanation for the miracle of life, or for eternal life given by the power of the Holy Spirit. But he wanted to know. He asked Jesus to explain it to him – to which Jesus replied that all of the education available to Nicodemus could not formulate or codify an explanation. The human mind simply cannot comprehend these things. “Are you a master of Israel, and you do not know these things? Of course not, Nicodemus, but Jesus knew all about it and said as much – implying that He is the Creator of all things …

“Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:11-13).

Jesus told Nicodemus that he knew all about these things. He said that he could explain both earthly things and heavenly things. He told Nicodemus that no man had ever ascended into the heavenly realm and come back to tell about it. But, He said (as it were), “I have been there! That’s where I came from! I didn’t leave here and go there. I left there and came here!“

Jesus wanted Nicodemus to understand how to be born again, so He told a story out of the Torah (the first five books of the Bible penned by Moses), the story of the brazen serpent …

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believes in him should not perish, but have eternal life” (John 3:14-15).

The people in this historical event were being bitten by serpents and begged God for relief. So Moses built a replica of those serpents and lifted it up on a pole on a nearby hillside where all could see it.

Moses said that when anyone was bitten, all he would have to do is look at that brass serpent and immediately be healed. God didn’t take the serpents away, but offered healing to all who would look. Life for a look. That defies logic, but God was delivering a message to Israel. I will not take temptation away, but offer forgiveness to the repentant person. That is the story of the cross. That night, Jesus referred to His plan to die on Calvary’s cross for the sins of mankind. He said that eternal life would become available to those who would believe in Him – for those who would be willing to look upon the cross for salvation.

Jesus spoke of Himself in the third person, but Nicodemus must have known whom He was talking about. That night, Jesus introduced this learned ruler of Israel to the immeasurable love of God …

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:16-17).

I would not doubt that Jesus and Nicodemus stayed up all night discussing God’s plan for the redemption of man. He most probably went home that next morning a changed man. Nicodemus would never be the same again. And yet, he had to keep the secret. He had to let the Savior be condemned before the Sanhedrin and be crucified. He knew … how else did he have a hundred pounds of myrrh and aloes for his burial? How else did his friend and fellow Sanhedrist, Joseph of Arimathea, know to have a new tomb ready for His burial? …

“And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand” (John 19:38-42).

I do not think that Joseph and Nicodemus rose to the occasion on the spur of the moment and saw to His burial, complete with spices, a shroud and a new tomb. It must have been previously arranged. Nicodemus and Joseph could have been told that it had to be a fresh tomb near to Golgotha, in which no dead were ever laid, because the power that was to emanate from that chamber on the third day would have surely raised whoever had been previously buried there.

Jesus could have confided in Nicodemus that night, convincing him that he had to die in order to offer eternal life to all who would believe in God’s Passover Lamb. Jesus was not preparing to condemn mankind – the race of mankind was already condemned. Jesus was offering salvation – a spiritual rebirth, something never before available …

“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 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 3:18-21).

Mankind has been under condemnation since the fall of Adam. There is nothing we can do to further condemn us. We are already under the sentence of spiritual death – literal death of the soul/spirit. The result of remaining in this state in this life that we live here on Earth up until after the death of the physical body will not be a pleasant one. It must be dealt with immediately while there is still breath in one’s body. If death comes upon a person and one has not been reborn of the spirit of God through receiving Jesus Christ, that person is, sadly, condemned in the afterlife. It is a mind-bending sobering thought to even contemplate – but yet, from the words or Jesus’ own mouth, it is true. This is the reality – and yet, the majority of people reject the giver of life every single day as their spirit/soul slips into the great beyond when life leaves their physical body.

This is exactly why Jesus said these sobering words of the majority of humanity …

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14).

Here, we see the words “many” and “few” from out of the mouth of the Son of God (God incarnate) himself as he tells us that most of humanity are traveling down the broad road that leads to condemnation and eventual destruction in the afterlife. As compared to the many, those who are traveling down the road that leads to eternal life, although a great number, are in the minority compared to those who are not traveling this particular road.

But through His death and resurrection, Jesus provided the possibility of eternal life for all who would simply believe on, and trust in Him for their hope of eternal life. That may sound simple and easy, but unfortunately, those who take pleasure in rejecting the only remedy that God has provided through the death of Jesus Christ on the cross – what the Divinely inspired text of the Bible calls unrighteousness through the Apostle Paul – hate God and the Gospel. There is no salvation for those who refuse to be saved – not even for those people who live decent, moral lives – or what most would consider a decent and upright life. Good works will not transform or regenerate the dead soul/spirit back to life. Only Jesus through receiving him by faith will accomplish that task.

Many people shun the Gospel message simply because they do not want forgiveness. If those same people truly understood the danger that they are in while walking, talking and going about their everyday lives with death lingering somewhere around the corner and oblivious to the destiny in which they go, they, of course, would be very interested in the salvation message of the Gospel that Christ offers to them. The problem is unbelief. Most do not believe that they need forgiveness to begin with because of other belief systems that they hold or they just plain cannot fathom that the God of the universe would actually allow someone to go to such a place of existence so horrible that it staggers the mind. There are many factors in life that influence such a belief, but ultimately, it comes down to a personal decision.

God will not cram salvation down our throats. The message of eternal life is simple. It is up to us to either receive it or reject it. Most who reject the Gospel message simply do not believe that a terrible existence and eventual annihilation/death of the spirit awaits them after their bodily physical death. Most believe that they are automatically going to Heaven somehow. But unfortunately, the rude awakening awaits those very same people. It is an awful thought to contemplate, but it is a very true one.

The Case of Professional Jealousy

It was bound to happen. A professional (actually, not so professional) jealousy erupted among the disciples of John over their perceived competitors – the disciples of Jesus. It is almost embarrassing to even discuss such a subject, yet history is replete with such controversies among ministers …

“Then there arose a question between some of John’s disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him” (John 3:25-26).

Reading early church history, one can find ministers ostracizing fellow ministers as heretics. For the first two-hundred years, the church suffered martyrdom at the hands of the Roman Empire. However, after Constantine made so-called “Christianity” the state religion, ministers began to devour each other. No longer fearing reprisals from the government, the bickering and backbiting blossomed fiercely.

Over the centuries, non-conforming Christian groups came under the increasing persecution of the Church hierarchy … until historians pulled a proverbial blanket over the whole mess and called it the “Dark Ages.” For centuries, diabolical inquisitions dominated Christianity. Believers were driven from their homes, tortured and burned at the stake. Looking back upon those events, today’s church historians applaud the victims and denounce the Church tribunals. Today, Christianity remains a divided house. There are some 2,000 denominations – most of them divided over silly things. Jesus’ plea that we might love each other has gone largely unheeded.

Perhaps John included this controversial passage because of a lesson he learned early in his ministry. He had been unkind against another minister and proudly brought the matter to Jesus …

“And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us” (Luke 9:49-50).

John learned a valuable lesson that day. He learned that he should let God take care of discipline for ministers and not take matters into his own hands. In fact, John spent several chapters discussing the need to love one another. For example, he told us that on the way to the Garden of Gethsemane, the Savior said …

“This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends” (John 15:12-13).

Jesus said that the Father would take care of discipline …

I AM the true vine, and my Father is the husbandman. Every branch in me that bears no fruit he takes away …” (John 15:1-2).

It is not our responsibility to inspect each other’s fruit. That is the responsibility of God himself. This was such a concern to Jesus that He prayed for His disciples … and us …

“Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (John 17:20-23).

John carried this them away with him for the rest of his life. In his first epistle, he wrote …

“Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning” (1 John 2:7). “He that says he is in the light, and hates his brother, is in darkness even until now (verse 9).

“For this is the message that you heard from the beginning, that we should love one another” (1 John 3:11).

The message could not be clearer. We shame the Savior when we attack fellow ministers who may not come up to our expectations. There is a point where we must draw the line. That line isn’t always all that clear in location, but one thing is for sure – if a minister believes in the deity and virgin birth of Christ; if he preaches the Gospel and tries to win souls; if he believes that the Bible is the Word of God; then we should let him alone to reach as many people for Christ as possible. If he has a fundamental flaw, we should really let God the Father do the disciplining and not appoint ourselves as King Bling of the universe. Frankly, we have enough to do without wasting our time trying to straighten out other God-called ministers. We all have enough faults of our own with which to worry.

Keeping in mind that this does not mean that we cannot disagree with each other over minor issues of Bible interpretation. We can flesh out biblical subject matter amongst ourselves (and we really should in order to get to the intended meaning and intent of any portion of scripture so that we may arrive to the truth of any area of Bible interpretation), for iron sharpens iron (Proverbs 27:17). In fact, scripture does not barre us from observing and critiquing the teachings of others from a biblical perspective – especially of those who claim to be Christians. This, of course, does not mean that we are intending to disrespect them or that we viscerally hate them. But we should keep it there and not go Popeye and break out the can of Fancy Feast and dawn our King Bling superhero uniform.

At the same time, let us be humble, knowing our own shortcomings.

The Last Testimony of John the Baptist

John realized that the Lord did not call him to build a great and abiding worldwide ministry for himself. He sought only to do the Lord’s will. John’s true motive is revealed as he replies to his brethren …

“John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:27-36).

John covers several subjects in this testimony. First of all, he says: “A man can receive nothing, except it be given him from heaven” (verse 27). All that we are and have comes from God. If a minister is not God-called, then he should not be in the ministry. This is also true of all Christians. Jesus once said that no man could come to Him … “except the Father … draw him” (John 6:44).

Every one of us live under the watchful eye of God. The trials we endure … the blessings we enjoy … they all come from God. When our allotted time in this world is over and we arrive in Heaven (as believers who have personally received Christ as Savior), we will likely review all of those frustrating moments and learn why they came our way. Ultimately, we will understand every heartache, illness and perplexing circumstance … and we will be glad that God allowed those things to enter our lives. Be it blessing or curse, every aspect of our existence is ordained of God for our eternal benefit. Therefore, there is no need for sadness, but rather rejoicing. Sometimes it is more easy said than done, but it is what it is.

Secondly, he says: “He that hath the bride is the bridegroom: but the friend of the bridegroom, which stands and hears him, rejoices greatly because of the bridegroom’s voice: this my joy therefore is fulfilled” (v. 29).

John speaks of Christianity as a mystical union – demonstrated in this world by marriage, love, joy, fellowship, a sense of belonging to a family … these are the temporal aspects that explain, however meagerly, the eternal love, joy, fellowship and feeling of belonging that is ours. Christ is our great bridegroom, so-to-speak, and John sees himself as one who stands by, as a best man would today, and rejoices in the happiness of the occasion.

Thirdly, he says: “For he whom God has sent speaks the words of God: for God gives not the Spirit by measure unto him” (verse 34).

John knows that all believers are given a measure of the Holy Spirit. Some have more gifts (i.e., talents) than others. For example, Moses alone could talk to God face to face. All others after him were contacted by dreams and visions.

On the other hand, Jesus is all-in-all. He was not given the Holy Spirit. The Holy Spirit is His Spirit! This is another way of explaining the deity of Christ. He is the great Creator of all things.

Fourthly, he says: “The Father loves the Son, and has given all things into his hand” (verse 35).

By using the term “all things,” John is not exaggerating. Some day, we will understand the enormity of this statement. But for now, we simply cannot comprehend it. We live on this planet, but we are aware of all those billions of galaxies and star systems that belong to Jesus. He made them all, but they are only a small part of all that belongs to Him. It will take eternity for us to even begin to comprehend the “all things” statement in verse 35.

Finally, he says: “He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God abides on him” (verse 36).

This is John the Baptist’s most important part of the testimony. He offers eternal life to all who believe in Jesus, and lets us know that the alternative is not an option. In fact, we do not have to do anything to be condemned. We are already condemned. God’s wrath is a foregone conclusion. Our only escape is through belief in Jesus. There is no alternative, no second choice. Knowing this, everyone who reads the Gospel of John should immediately call upon and receive Christ as Savior. We must all come to the cross and repent, calling upon Jesus to forgive and save us.

This is true whether we be rich, educated, politically astute, or of noble lineage like Nicodemus, or whether we be the most wicked, self centered person on the planet. We are altogether condemned and damned … were it not for Jesus …

“For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life” (John 3:16).

It is a wonderful promise!

Enter Satan: A Second Chance After Death?

While the free gift of eternal life is offered to anyone willing to believe on, and trust in Jesus’ for forgiveness of sins and the free gift of eternal life, it is also very important to acknowledge the archenemy of the human soul and of everything that is good. His name is Lucifer a.k.a. Satan/the devil. Jesus himself called him a liar and the father of lies in whom there is no truth …

“Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44).

One of his most successful methods employed against humanity is by way of lying. Oftentimes humanity is susceptible to this method. Satan being the “ruler of this world” (John 12:31) and the “prince of the power of the air” (Ephesians 2:2) is constantly spewing forth lies. By realizing these functions and status of Satan, we are left with the picture that he is the major influencer of the ideals, goals, belief systems and opinions of the majority of humanity. His influence extends to philosophical institutions, education and commerce. Man’s thoughts, ideas, false religions and speculations are all under his control and spring forth from his lies and deceptions. In the area of spiritual belief systems, one of the more potent weapons of deception is the Bible itself. In many people, he tactically employs the belief that once a person dies, he or she has a second chance with God. The idea is that many in our world within what is considered to be “Christianity” look upon the destination of the human soul as being bound to a place of temporal punishment called “Purgatory.” However, this doctrine has no merit in fact, either scriptural or of any other credible historical reference. This is where it would be first important to examine some of the known definitions of Purgatory and its history.

The Catechism of the Catholic Church defines purgatory as a “purification,” so as to achieve the holiness necessary to enter the joy of heaven, which is experienced by those who die in God’s grace and friendship, but still imperfectly purified” (CCC 1030). It notes that “this final purification of the elect is entirely different from the punishment of the damned. (CCC 1031). So, even if one dies as a believer, he or she will still suffer a purifying fire before entering Heaven. This process and destiny is said to be entirely different from the punishment of the damned … who have no hope at all of escape. The idea is that if one committed sins that will not condemn them to Hell forever, they can be prayed out of Purgatory – the place of the purifying fire – by the living.

In the Catholic Fact Book (page 374), Purgatory is held to be a place or condition of temporal punishment for those, who having died, are in venial sin or have not satisfied God’s justice for mortal sins not already forgiven. It is a place that may be defined as an intermediate place or state after death where souls who have died in God’s grace make atonement, or satisfaction, for past sins and thereby become fit for Heaven. This satisfaction is in the form of temporary punishment which afflicts the soul until the demands of God’s justice are fully met. Basically, this teaching presents to us the idea that there are two types of sins: there are mortal sins which completely damn the soul. For example, murder would be the type of sin that would be considered as one that completely damns the soul if not repented of. The other type of sins are ones that are referred to as venial sins that do not damn the soul, or in other words, sins that are not so bad as murder or some other more serious sin that would not merit Hell, but merit purgatory until the demands of justice are met. Once met, the soul of said person comes out of Purgatory and ascends into Paradise and into the presence of God.

Here, it would be important to discuss where this Catholic teaching actually began. It begins with some particular decrees that were made in the Council of Trent in 1547 and 1563. The doctrine of Purgatory at that time became the official doctrine of the Roman Catholic Church. The following is a quote from the General Council of Trent …

“If anyone says that after the grace of justification has been received, the guilt is so remitted and the debt of eternal punishment so blotted out for any repentant sinner, that no debt of temporal punishment remains to be paid, either in this world or in the other, in purgatory, before access can be opened to the kingdom of heaven anathema sit” (General Council of Trent, Decree on Justification, A.D. 1547, Canon 30.

“The Catholic Church, instructed by the Holy Spirit and in accordance with the sacred scripture and the ancient tradition of the fathers, has taught in the holy councils and most recently in this ecumenical council that there is a purgatory and that the souls detained there are helped by the acts of intercession by the faithful and especially by the acceptable sacrifice of the Altar” (Council of Trent, 1563).

The basic premise is that, in the first council, they were saying if anyone as a believer who has accepted Christ, become born again and has a guarantee of automatically going to Heaven (such as what Jesus told Nicodemus), is cursed and excommunicated. The claim is that this doctrine is one that is based upon the inspiration of the Holy Spirit, the sacred writ of scripture and the ancient tradition of the fathers. When speaking of the early Church fathers, according to them, they were men who were bishops in the Church from the death of the Apostle Paul, from the death of the Apostle John, the death of the twelve Apostles onward to the first, second, third and fourth centuries. Quoting from some of those leaders of the early Church in the writing called “Dictionary of the Christian Church,” page 797 and page 814, we will be able to see how this erroneous doctrine came into existence.

Tertullian (A.D. 160-220 A.D.) – He was the earliest Father to refer to prayer for the dead. Had admitted that there is no direct biblical basis for praying for the dead.

Clement of Alexandria (A.D. 150 – 220) – He speaks of sanctification of deathbed patients by purifying fire in the next life. In the early third century church, there was much debate over the consequences of post-baptismal sins. A “suggested” solution was the idea of a purgatorial discipline after death. This concept was discussed at Alexandria, Egypt at the time of Clement.

Augustine (A.D. 354 – 430) – Taught purification through suffering in the afterlife. The concept of Purgatory spread to the West (that is to Italy and West Africa) through the powerful influence of Augustine and Gregory the Great.

Gregory The Great (A.D. 540 – 604) – He was the bishop of Rome, and therefore, Pope, from A.D. 590 to 604. He popularized and developed the doctrine of purgatory, aiding its spread to the West.

These are some of the sources in history that one can go back to find out what is meant when it is said that this doctrine was taught by the early Fathers. The doctrine really stems from a debate concerning what happens to a person who sins after they are baptized. It is how the idea came into existence according to the early Church Fathers history.

In A.D. 55-60, during the Apostle Paul’s time, there were doctrines being taught in the Church that Paul himself taught was contrary to the Apostle’s doctrine and the doctrine of Jesus Christ. If one does a search into writings that came from writers such as Plato (427-347 B.C) and those who lived from two-hundred years before Christ up to even a thousand years before Christ, you will find something very interesting in what we would call “heathen religions.” Ancient writers even spoke of certain religions that profited from praying departed deceased loved ones out of a place of fire. Plato spoke of Orthic teachers in his day …

“who flock to the rich man’s door, and try to persuade him that they have a power at their command, which they procure from Heaven, and which enables them by sacrifices and incantation … to amends for any crime committed by the individual himself, or his ancestors. Their mysteries deliver us from the torments of the other world, while the neglect of them is punished by an awful doom” (Man And His Gods).

Here, you can see that Plato documented the fact that there were teachers in his day that would go to people’s door and convince them that their loved one, who has died, is suffering, but if you pay us, we have the power to pray them out. History also shows that this was even taking place within the Buddhist religion. Buddhism is one of the oldest religions in the world. Buddhism denies the existence of hell but does teach that there is a purgatorial state. History records that special shops were set up for the purpose of the same idea – making money to be able to pray loved ones out of Purgatory. Even in the Muslim religion, the belief is that there are two angels that question Muslims about their religion and their beliefs as they die. Some go into Purgatory, but certain Priests are permitted to pray them out.

Before the First Coming of Christ, history was replete with religions throughout the world wherein priests would profit by praying people out of fire or suffering. When looking at Israel over 3,000 years ago, there was an idol god worshipped in Israel at the time of the Canaanites called Moloch. Moloch was a Canaanite god that was worshipped throughout Canaanland, but was also worshipped throughout the area of Jerusalem. Moloch was an idol god built by man that took on the appearance of a bull from the waste up and was a man from the waste down. He had a big hole in his belly that was heated up.

Once the heat became intense, they would pass their children through the fire. This act was strictly forbidden by God in Old Testament scripture. One of the names of Moloch was called Baal. The practice came forth from all the way back to Nimrod or Babylon. The idea behind this act was one of purification by being passed through the fire, much like the the idea behind purgatory. Priests themselves were teaching and promoting this horrendous act.

Some of the early church fathers from approximately the 3rd century forward began to talk about the idea of a place that the human soul would go, be purged with fire, and eventually come out. This idea later became fully developed in the 15th century in Roman Catholic doctrine through the Roman Catholic Church. According to Roman Catholic belief, they are taken out of Purgatory through certain types of prayers that are repeated during mass.

However, nowhere in the Bible does it state there is a place called Purgatory wherein one can be prayed out of a fire of burning. There is only a Heaven and a Hell. There is no intermediary state wherein one can be given a second chance after death through being prayed out. Here is where it is important for the reader to understand, especially if one may be of the Catholic faith, that scripture repudiates this idea and forbids giving money for the dead. The two verses of repudiation are found in Deuteronomy chapter 26 and 1 Peter chapter 1 …

“I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me” (Deuteronomy 26:14).

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).

“They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him” (Psalm 49:6-7).

“But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money” (Acts 8:20).

In other words, you cannot pay for someone’s salvation. No one can pay for it on Earth, nor can anyone pay for it when they are gone. Salvation can only be secured with the currency of faith alone apart from any works …

“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified” (Galatians 2:16).

“Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Romans 3″20).

Jesus’ statement to Nicodemus that he had to be “born again” to enter the kingdom of God was a profound statement. It is the very heart of the Gospel, for it involves the literal regeneration of the dead human spirit/soul back to life through personally receiving Christ through faith. This concept flies in the face of man’s notion of Purgatory and a works based salvation. Further, and very importantly, there will be no second chance after death such as the doctrine of Purgatory teaches …

“And as it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27).

Man’s final destination will be either damnation or Paradise. There is no middle ground, nor is there a second chance to escape one’s fate if they die with an un-regenerated (not born again) spirit/soul still in its state of death, having rejected Jesus Christ as Savior.

Are you born again?

YOUR ONLY WAY INTO HEAVEN AND WHAT YOU MUST DO TO BECOME “BORN AGAIN”

In order to accept the offer of God’s grace and his salvation, you must take the crucial three steps of

1. Agreeing – A belief and agreeing with God in all that he says in his word, the Bible, about the fact that you are separated from God, as every man and woman on the face of the earth are before accepting his salvation. The Bible reveals that all are separated from him in a spiritual state of death, or said another way that the Bible reveals it, in a state of sin, that will result in damnation in the afterlife. Agreeing with God in your heart that you are in need of his salvation. The Bible reveals that God looks upon the heart of a man or woman, and thus, responds accordingly to the person who comes to him for salvation in recognition of his inability to save himself. The Bible makes these facts very clear – “For all have sinned and fall short of the glory of God” (Romans 3:23). “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). The Bible describes these three kinds of death:

physical death (the state experienced when life leaves our bodies).

spiritual death (spiritual separation from God caused by our state of spiritual death inherited from the first man Adam – the state of sin that results in our daily outward acts of sin, whether deliberate or not, whether omissive or not; and finally …

the second death (the fixed state entered into by the individual who dies physically while he or she is dead spiritually). This state is entered into after the death of the body which results in punishment in the afterlife until the event of the Great White Throne Judgment occurs wherein the damned are resurrected from Hades, or Hell, and are judged according to their works and finally destroyed and cease to exist after being cast into the Lake of Fire. Revelation 14 refers to this tragic end of the unsaved as the “Second Death” (verse 14). It is this state of suffering entered into after physical death and then final destruction at the Great White Throne Judgment in particular which is the horrible result of receiving the wages of sin (unforgiven due to unbelief and rejection of Christ). The Lord Jesus Christ frequently described such a death as being irrevocable in a destiny which he called Hell. He described Hell as a literal place of judgment (Matthew 13:42); a place of everlasting fire (Matthew 18:8); a place of torment (Luke 16:24,28); a place of weeping and gnashing of teeth (Matthew 13:50); a place of remorse (Mark 9:44-48); of bitter memory (Luke 16:25), and a place originally prepared for the Devil and his angels (Matthew 25:41). In fact, Jesus more often warned about Hell than he spoke about Heaven.

It is not God’s will or desire that any person should be consigned to perish in Hell (2 Peter 3:9), but rather that all should come to repentance of unbelief toward him and believe on him for the salvation of the individual’s soul. But God’s justice requires that the “soul who sins” (remains in it’s state of death or state of sin) is the one who will die a second time after a long period of torment (Ezekiel 18:4). So, agree with God, admitting that you are unable to save yourself and in a state of sin under God’s just condemnation for that sin and that you are in need of his salvation.

2. Believing – Then, believe that God does not want you to perish eternally in the torment of Hell because of your sin. Believe that God loves you so much that he provided a way whereby he could still be a just, holy and righteous God, and yet pardon you. Believe that God did not just overlook sin, but that he sent his only begotten son, the Lord Jesus Christ, to provide salvation by personally paying the penalty for sin. Believe that Jesus Christ, whose life, death, burial and resurrection is the best-attested fact of antiquity, did come to earth to live, die, rise again and ascend to Heaven in order to provide justification and salvation for all who trust him. Believe that he, and he alone, can save you because he has fully satisfied the just demands of God. Believe that you can’t become righteous in God’s sight by your own effort. Believe that he wants to save you and that he will save you. The Bible provides a solid basis for such belief …

“The Lord is not slow in keeping his promise, he is patient with you, not wanting anyone to perish, but everyone to come to repentance (2 Peter 3:9).

“But God demonstrates his love toward us in this: while we were yet sinners, Christ died for us (Romans 5:8).

God presented him (Jesus Christ) as a sacrifice of atonement through faith in his blood. He did this to demonstrate his justice because in his forbearance he had left the sins committed beforehand unpunished – he did it to demonstrate his justice at the present time, so as to be just and the one who justifies the man or woman who has faith in Jesus (Romans 3:25-26).

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures … ” (1 Corinthians 15:1-4).

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

“Jesus answered, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

“All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out [drive away]” (John 6:37).

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).

3. Calling – It is not enough to agree with God, admit your need, and believe that Christ can and will save you. You must act upon those facts. God’s requirement is that you repent of your unbelief toward him and actively call upon him for the salvation of your soul based on the fact that you cannot save yourself. It is unbelief in particular that damns the soul to its horrible fate …

“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18).

You must be willing to completely turn from your own efforts to save yourself or from any other hope. You must come to Christ, calling upon him for salvation and counting on the fact that he will do what he has promised. This means simply taking the gift of pardon and eternal life which he offers. Merely believing about Jesus Christ without coming to him makes as much sense and is as effective as believing that a medication can successfully treat a fatal disease, but failing to take it. Yet again, the Bible emphatically and authoritatively provides the basis for such statements.

The word translated “believe” here means to “rest one’s entire weight and trust on the object or person in which the belief is placed.” It requires action in keeping with the intellectual assent of that belief.

“For whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13).

” … but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

The logical question you may be asking at this point is: “how do I come to Christ and call upon him?” The answer is that “calling upon the Lord” is just another term for praying, or talking to God. To talk to God is not a complicated process, dependent upon some special rituals. God has invited people to approach him through his Son in simple, straightforward terms. In fact, Jesus approved of the dishonest, despised tax collector who simply prayed, “God be merciful to me, a sinner.” While the exact words of your prayer to God are not of vital importance (since God sees and knows the attitude of your heart), the following is the kind of prayer that you could pray in calling upon God for salvation …

“Dear Lord Jesus: I realize that I need you. I admit that I have sinned and that I deserve your just, eternal punishment for that sin. But I am sorry for my sin and I am turning to you and asking for forgiveness. I believe that you died and rose again to pay sin’s penalty on my behalf. I come to you and open my heart to you. I ask you to come into my life, forgive me for all of my sin and make me your child. I invite you to take control of my life and to cause me to be the kind of person you would have me to be. I thank you for doing this because you have promised that whosoever calls upon you, as I am doing now, shall be saved. I pray this in the name of your Son, the Lord Jesus Christ. Amen.”

If this prayer expresses the desire of your heart, I urge you to sincerely and genuinely express it to God as your prayer. The Bible makes clear that when we believe on the Lord Jesus Christ in our heart, God forgives our sins and counts us righteous, and that when we openly confess with our mouth what we have done in our heart, God gives us assurance of that salvation (Romans 10:9-10).

“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. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 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. Marvel not that I said unto thee, Ye must be born again” (John 3:3-7).

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