John 3:14
New International Version
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,

New Living Translation
And as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man must be lifted up,

English Standard Version
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

Berean Study Bible
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,

Berean Literal Bible
And as Moses lifted up the serpent in the wilderness, thus it behooves the Son of Man to be lifted up,

New American Standard Bible
"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;

King James Bible
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

Christian Standard Bible
"Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,

Contemporary English Version
And the Son of Man must be lifted up, just as the metal snake was lifted up by Moses in the desert.

Good News Translation
As Moses lifted up the bronze snake on a pole in the desert, in the same way the Son of Man must be lifted up,

Holman Christian Standard Bible
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,

International Standard Version
Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

NET Bible
Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

New Heart English Bible
And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

Aramaic Bible in Plain English
And just as Moses lifted up the serpent in the wilderness, thus The Son of Man is going to be lifted up,

GOD'S WORD® Translation
"As Moses lifted up the snake [on a pole] in the desert, so the Son of Man must be lifted up.

New American Standard 1977
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;

Jubilee Bible 2000
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up,

King James 2000 Bible
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

American King James Version
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

American Standard Version
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;

Douay-Rheims Bible
And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up:

Darby Bible Translation
And as Moses lifted up the serpent in the wilderness, thus must the Son of man be lifted up,

English Revised Version
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

Webster's Bible Translation
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

Weymouth New Testament
And just as Moses lifted high the serpent in the Desert, so must the Son of Man be lifted up,

World English Bible
As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

Young's Literal Translation
'And as Moses did lift up the serpent in the wilderness, so it behoveth the Son of Man to be lifted up,
Study Bible
Jesus and Nicodemus
13No one has ascended into heaven except the One who descended from heaven—the Son of Man. 14Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15that everyone who believes in Him may have eternal life.…
Cross References
Numbers 21:8
Then the LORD said to Moses, "Make a snake and mount it on a pole. When anyone who is bitten looks at it, he will live."

Numbers 21:9
So Moses made a bronze snake and mounted it on a pole. If anyone who was bitten looked at the bronze serpent, he would recover.

Isaiah 11:10
On that day the root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His place of rest will be glorious.

Matthew 8:20
Jesus replied, "Foxes have dens, and birds of the air have nests, but the Son of Man has no place to lay His head."

John 6:51
I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh."

John 8:28
So Jesus said, "When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father has taught Me.

John 12:32
And I, when I am lifted up from the earth, will draw all men to Myself."

John 12:34
The crowd replied, "We have heard from the Law that the Christ will remain forever. So how can you say that the Son of Man must be lifted up? Who is this Son of Man?"

John 18:32
This was to fulfill the word that Jesus had spoken to indicate the kind of death He was going to die.

Treasury of Scripture

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

as.

Numbers 21:7-9
Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people…

2 Kings 18:4
He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.

even.

John 8:28
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

John 12:32-34
And I, if I be lifted up from the earth, will draw all men unto me…

Psalm 22:16
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.







Lexicon
Just
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

as
καθὼς (kathōs)
Adverb
Strong's Greek 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

Moses
Μωϋσῆς (Mōusēs)
Noun - Nominative Masculine Singular
Strong's Greek 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.

lifted up
ὕψωσεν (hypsōsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 5312: (a) I raise on high, lift up, (b) I exalt, set on high. From hupsos; to elevate.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

snake
ὄφιν (ophin)
Noun - Accusative Masculine Singular
Strong's Greek 3789: Probably from optanomai; a snake, figuratively, an artful malicious person, especially Satan.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

wilderness,
ἐρήμῳ (erēmō)
Adjective - Dative Feminine Singular
Strong's Greek 2048: Lonesome, i.e. waste.

so
οὕτως (houtōs)
Adverb
Strong's Greek 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
Υἱὸν (Huion)
Noun - Accusative Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's Greek 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

must
δεῖ (dei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1163: Third person singular active present of deo; also deon deh-on'; neuter active participle of the same; both used impersonally; it is Necessary.

be lifted up,
ὑψωθῆναι (hypsōthēnai)
Verb - Aorist Infinitive Passive
Strong's Greek 5312: (a) I raise on high, lift up, (b) I exalt, set on high. From hupsos; to elevate.
(14) And as Moses lifted up.--This verse is closely connected by the conjunction "and" with what has gone before. Jesus has taught that in Himself heaven and earth meet; so that, while subject to the conditions of human life, He, the Son of Man, the representative of humanity, is in heaven. He goes on to show that what is true of the representative is, through Him, true of the whole race. Again the Old Testament Scriptures form the basis of the teaching to their expounder. The people in the wilderness bitten by the fiery serpents, the poison-virus spreading through their veins, and causing burning pain, torpor, and death--this was symbolical of the world lying in the misery, restlessness, and spiritual death, which came from the Serpent's victory in Paradise. The serpent of brass lifted up by Moses, in which the sufferer saw the means of recovery determined by God, and was healed by faith in Him--this was symbolical of the means of salvation determined by God for the world. (Comp. the phrase "lifted up" in John 8:28; John 12:32; and, as an exact parallel with this passage, John 12:34) Nicodemus must have understood that the healing power of the serpent of brass was in the fact that it led men to trust in Jehovah, who had appointed it. This was the current Jewish interpretation. Comp. the Jerusalem Targum, "Their faces were to be fixed on their Father who is in heaven;" so the Targum of Jonathan ben-Uziel, "The heart was fixed on the name of the word of Jehovah;" so, again, the Wisdom of Solomon, "For he that turned himself toward it was not saved by the thing that he saw, but by Thee, that art the Saviour of all" (Wisdom Of Solomon 16:7; see the whole passage, Wisdom Of Solomon 16:6-13). It was the sign of the Eternal in power and in love present to save, and the man who realised that presence lived with a new life. In the divine counsels it was willed, and must be, that the Son of Man should be the witness to the world of the Eternal Power and Love which saves every man who grasps it.

Verses 14, 15. - And. Seeing that our Lord had claimed supreme right to speak of heavenly things, he proceeds at once to speak of them also. There may be many ways of taking the καὶ: supposing that it indicates a transition from the person of the Lord to his work. From his Divine and endowed humanity thus shown to be competent to explain and re veal heavenly things, he proceeds to his atoning sacrifice. These underlying links of connection are not mutually exclusive. Even as Moses lifted up the serpent in the wilderness, so must also the Son of man be lifted up. The narrative of Numbers 21:8, etc., is one of the most curious in Scripture, and it was a great puzzle to the Jewish commentators, who felt that it was in apparent violation of the second command of the Decalogue. Moreover, in the days of Hezekiah the reverence paid to the serpent led to disastrous consequences and puritanic removal of the idolatrous snare. The Jewish divines consulted by Trypho (see Justin Martyr, 'Dail.,' 94) were unable to explain it. Philo regarded it as a designed contrast to the serpent of the Book of Genesis, but he supposed the antithesis to be that between pleasure and righteousness or prudence ('De Leg. All.,' 2:1.80). The Book of Wisdom (Wisdom 16:6), "The murmuring people were troubled for a while for warning, having a symbol of salvation .... he that turned to it was saved, not by reason of that which he beheld, but by reason of the Saviour of all." Ferguson, in his 'Tree and Serpent Worship,' regards the narrative as an indication that within the bosom of Israel the worship of the serpent had been introduced and had left its traces. But the narrative itself shows that the serpent healing from the serpent bite was a Jehovistie symbol of Divine love and victory. The 'Test. XII. Patr. Benj.,' 9, refers to it as the type of the cross (cf. Philippians 2:9; Acts 2:33). "Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived." The fiery flying serpent, with its poisonous bite and its deadly malice, was the vivid type of the evil of disobedience to the Divine command, infusing its malign venom into the whole nature of its victim. The serpent of brass was not venomous, though it bore the likeness of the deadly plague. It was not flying, gliding from tent to tent, but captured, still, hoisted triumphantly upon the pole, a sign of its conquest. The serpent in Hebrew and Christian literature throughout was emblematic of evil, not as in many Oriental religions, of healing or deliverance (see Genesis 3:1; 2 Corinthians 11:3; Revelation 12:9; and, properly translated, Job 26:13, Revised Version); and it is possible to see in this type an anticipation of the "lifting up" of Jesus on the cross. There are several interpretations of the ὑψωθῆναι. Paulus urged that Jesus by it referred to the final glorification of himself; but if so, why was not the word δοξασθῆναι used? It may mean, with Bleek, Lechler, Godet, the exaltation upon the cross as the steppingstone to his glory, the way, not only to David's throne, but to the very throne of God - a conception profoundly different from the current Pharisaic notions concerning the Messiah. The word is used in John 8:28 and John 12:32, 34 for the passion of the cross, although Peter (Acts 2:33) and Paul (Philippians 2:9) used it for the glorification consequent upon the Passion. Surely the word does, if it is to correspond with Moses' exaltation of the serpent of brass, point to the exaltation of the cross, but to that as to the very throne of his power and glory. Tholuck says, "A word must have been used in Aramaic which admitted both ideas, and the word זְםקך means in Chaldee and Syriac to 'lift up' and 'crucify.'" Many striking relations thus present themselves.

(1) The Lord was made in the likeness of sinful flesh, though without sin.

(2) The evil of sin was seen in him conspicuously revealed, but conquered; not only conquered, but transformed into a remedy. The enemy of man, the world itself, was crucified on the cross of Christ. Sin was nailed to the cross when, in the likeness of sinful flesh, the eternal Son of God made flesh submitted to all the shame of the flesh. "The world is crucified unto me," says Paul ("in the cross of Christ"), "and I to the world." Jesus says, "Even so must the Son of man be lifted up." The Son of man here on earth, but having always a Divine life in heaven, when revealed in human nature, subject to the laws and destiny of the flesh, "must" be lifted up. This pathway to his glory must pass through the blood and agony of the Passion. There was a needs be in the Divine counsel, in the purposes of Divine love, in the fall measure of the grace which was welling from the heart of God.

(3) The comparison, however, and relation between type and antitype is more conspicuous still in the fifteenth verse, where Jesus added: In order that whosoever believeth might have in him eternal life. Granting that the above is the true text, in our translation an instance occurs of the frequent absolute usage of πιστεύειν (πιστεύειν ἐν αὐτῷ is not a Johannine phrase, while we do find (John 5:39; John 16:33; John 20:31) that "life," "peace," are "in him"). On this ground, if we retain the ἐν αὐτῷ, we translate it as above. The object of faith is not specified; but he who believes, who looks with God-taught longing to the Christ, to the Son of man uplifted to save, sees God at his greatest, his best, and discerns the fullest revelation of the redeeming love. "Believing" corresponds with "looking" in the narrative of Numbers 21. Whosoever "looked, lived." Such looking was an act of faith in the promise of Jehovah; the otherwise despairing, dying glance of poisoned men was a type of the possibility of a universal salvation for sin-envenomed, devil-bitten, perishing men. Let them believe, and there is life. Let them understand the meaning of the Son of man thus exhausting the curse, and enduring in love the burden and penalty of human transgression, and they have straightway a life that is spiritual, fundamentally and radically new, a life heavenly and eternal. Thus can this vast change of which he had spoken to Nicodemus supervene. "How," asks Nicodemus, "can this be?" "Thus may it be," answers the Son of man. It is not necessary that all the mystery of the cross should have been perceived by Nicodemus, yet the subsequent references to this man make it highly probable that, when he saw Jesus suspended on the cross, instead of giving way to unbelief and despair, he was stimulated to an act of lofty faith (John 19:39, and note). In this great utterance we have the answer which Paul addressed to the Philippian jailer, and we have the argument of Paul in Romans 1, 2, and we infer that the sources of the Pauline doctrine were to be found in the known teaching of the Lord himself. Many commentators, beginning with Erasmus, and followed by Neander, Tholuck, Lucke, Westcott, and Moulton, have supposed that our Lord's discourse with Nicodemus ended with ver. 15, and that thenceforward we have the reflections in after times made by the evangelist, in harmony with the teachings which he had received from the Lord. This is urged on the ground that in John 1:18, and at the close of the present chapter (vers. 31-36), when reciting the testimony of the Baptist, it appears to the commentators that John has blended his own reflections with the words of the Baptist, adding them without break to the sentences which he does record (see notes). I am not prepared to admit the analogy; there is nothing in these words, if attributed to the Baptist, incompatible with the purely Old Testament position and transition standpoint to which he adhered. The argument drawn from the past tenses, ἠγάπησεν and ἔδωκεν, is not incompatible with the large view of the whole transaction which the Son of God adopted, as though in the fulness of its infinite love it had already been consummated. We are told that there are certain phrases which nowhere else are ascribed to Jesus himself, such as "only begotten Son" - a term which is found in the prologue (John 1:14, 18) and First Epist. (1 John 4:9), i.e. in John's own composition. The reply is that John used this great word on the specified occasion because he had heard it on the lips of Jesus; that he would not have dared to use it if he had not had the justification of such use, the like to which he here recounts. The believing εἰς τὸ ὄνομά - "on the name of" - does not occur, it is said, in the recorded words of Jesus, though it is found in the discourse of the evangelist himself in ch. 1:12; 2:23; and 1 John 5:13. The same criticism applies. John used it because he had heard our Lord thus deign to express himself. Moreover, the commencement of the paragraph, by the use of the particle γὰρ, shows that no break has occurred, that a richer and fuller and more triumphant reason is to be given for the obtaining of life eternal than that which had already been advanced. He passes from the Son of man (who is in heaven, and came from heaven and God) to the Son of God, the only begotten of the Father. He speaks in more practical and explanatory form of the Object of faith, and the Divine source of the arrangement and its issues. A flood of new thoughts and some terms occur here for the first time; but they are no more startling than other words of Jesus, whose awful weight of meaning and rich originality gave to the evangelist all his power to teach. It is quite unnecessary to find fault with the abruptness of the close of this discourse, or the sudden cessation of the dialogue, or the disappearance of Nicodemus, or of any lack of affectionateness in the style of address. Christ is often abrupt, and in numerous replies which he gave to his interlocutors he prolongs the remarks as though they were addressed to the concealed mind of the speakers rather than to their uttered words. If there had been any hint or indication that these were John's reflections, we can only say that he who by the Holy Spirit penned the prologue was not incapable of these splendid and heart-searching generalizations of love, faith, judgment, and eternal life. But there does not appear to be any sufficient reason for such an hypothesis. Still, it must be admitted that we have not the whole of the former or the latter part of this wondrous discourse. Much has, without any doubt, been omitted. John has seized upon the most salient points and the loftiest thoughts. These stand out like mountain peaks above the glittering seas, indicating where the inner and hidden connections of their bases lie, but not unveiling them. We do not doubt that John's mind, by long pondering on the thoughts of Jesus and his words of profound significance, had acquired to some extent the method of his speech, and do not doubt that a certain subjective colouring affects his condensation of the discourses of Jesus. He was not a shorthand reporter, photographically or telephonically reproducing all that passed. He was a beloved disciple, who knew his Lord and lost himself in his Master. He seized with inspired and intuitive accuracy the root ideas of the Son of man, and reproduced them with the power of the true artist. It is incredible, even if we regard the entire paragraph (vers. 16-21) as the language of our Lord, that we have the whole of the discourse, or conversation, of the memorable night. Still less satisfactory is it to suppose that we have in it nothing more than an imaginary scone, an idealization of the bearing of Christian truth on Jewish prejudice. So vast a thought, though it be the burden of the New Testament, and because it is so, issued from the heart of Jesus. 3:1-8 Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the HE THAT IS, and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, Depart from me, I know you not, ye workers of iniquity?
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