understanding of this conversation is the contrast between the two conceptions of religion, as a system of doctrine, and as a new and spiritual life. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except[88] a man be born again, he cannot see the kingdom of God. [88] ch. 1:13; Gal. 6:15; Eph. 2:1; Tit. 3:5; James 1:18; 1 Peter 1:23; 1 John 2:29; 3:9. =3. Verily, verily.= With Christ these words are a common precursor of any especially weighty and solemn declaration (Matt. 5:18, note).--=Except a man be begotten anew, he cannot see the kingdom of God.= On the meaning of this sentence, it is to be observed that, (1) The word (γεννάω) here rendered in our English version _born_, more properly signifies the act of begetting. Here therefore Christ’s language carries Nicodemus back to the very beginning of life. (2) The word (ἄνωθεν) rendered here in our English version _again_, is certainly mistranslated. It means either _anew, i. e., from the beginning_ or _from above_. Both meanings are attached to it here by the best scholars. According to the first definition, Christ simply implies that the life must begin anew, that the character must be rebuilt from the foundation, without however implying how; according to the other idea, he indicates in the use of this word not only a new but a spiritual and divine birth. The word is used in the first sense in Luke 1:3, where it is rendered _from the very first_; in the second sense in James 1:17; 3:15, 17, where it is rendered _from above_. It is clear that Nicodemus understood it in the former sense merely, and therefore I have so rendered it here. (3) The word rendered _see_ (ἰδεῖν) is not equivalent to _enter into_ (εἰσελθεῖν), as Meyer interprets it. The declaration is explicit that a new spiritual life is necessary, not only to enter into but even to form any correct conception of the kingdom of God. And with this agrees the teaching of Christ elsewhere (Matt. 13:14, 15), and of Paul (1 Cor. 2:9, 14, 15). Christ thus declares to Nicodemus that he cannot even understand the spiritual teachings of the new religion without first beginning a new life. In other words, _a new spiritual life is the condition precedent to a correct spiritual apprehension of Christ’s teaching_. It is further to be observed that light is thrown on the meaning of this declaration by a consideration of previous Rabbinical and of later Apostolic teaching. The new birth was a familiar metaphor with the Rabbis. They held that a Gentile in becoming a Jewish proselyte, and submitting to circumcision and baptism, was born again. Old things passed away; all things became new; it was even maintained that the proselyte might marry his nearest kin without offence, because the old relationships were annulled by his new birth. Christ employs this metaphor, familiar to the Jewish Rabbi, without interpreting it, and