By:
William John Hocking, Editor
W.T.— Please explain, “This is he that came by water and blood” (1 John 5:6). It is helpful to observe that verse 6 to 11 deal with the record (witness) that “God hath given to us eternal life, and this life is in his Son.” This witness is rendered by three—the Spirit, the water, and the blood (verses 7,8. Note that the words in these verses from “in heaven “to “in earth,” both inclusive, should be omitted, as in the Revised Version). These three unite to bear testimony that we have eternal life in the Son. The phrase— “water and blood”— refers plainly enough to the fact recorded in the Gospel by the writer of this Epistle (John 19:34). That fact was that when the soldier pierced the side of Jesus, there came forth blood and water—not only the “blood to save” as the hymn says, but also the water to cleanse. The evangelist who was an eyewitness speaks of himself as bearing witness (John 19:35); but in the Epistle he speaks of the Spirit, as the witness-bearer. The blood shed therefore became the great witness that propitiation for sin was accomplished on the cross; while the water spoke with equal clearness of purification from sins made at the same time. Blood satisfied the demands of God’s justice; while the water purified the sinner. Hence in the Gospel, looking at the work of Christ from a Godward aspect, the order is “blood and water,” God’s claims preceding; in the Epistle this order is reversed, for there man’s need is first contemplated (1 Cor. 6: 11). Even then it is added, “Not by water only, but by water and blood;” not only man’s requirements, but God’s glory as well. Speaking broadly, therefore, Jesus Christ came to cleanse the sinner and to expiate his sin, both of which objects were accomplished at His death.
W.T.— What is the meaning of the last clause of Titus 3:5, “By the washing of regeneration, and renewing of the Holy Ghost?” “Regeneration” in scripture does not exactly mean the “new birth,” though doubtless it comprehends it. It occurs in one other passage only (Matt. 19:28), and there refers to the time when the Son of man shall sit on the throne of His glory and the twelve apostles with Him. This is the millennium, or the new state of things that God will introduce in the earth (Isa. 65:17). There is a new order of things now, — a new creation (2 Cor. 5:17); and this new condition appears to be what is here (Tit: 3:5) called the “regeneration.” The entrance to this new state is attended by moral cleansing or “washing” (see answer to former query). Sin’s defilement is removed through the death of Christ by means of the agency of the word. Baptism is the sign of this fact (Acts 22:16), the rite being useless apart from a divine work in the soul. Figuratively, it is the passage through death to a new footing before God. While “regeneration” signifies the new place into which we are brought, the “renewing of the Holy Ghost” points to the operation of the Spirit in suiting us to the place. “Behold, all things are become new” (2 Cor. 5:17). We also are born anew, and made new men in Christ Jesus (John 3:7; Rom. 6:4; Col. 3:10).