For whatsoever is born of God overcometh the world
The greatest character and the greatest conquest
I.
The greatest character. “Born of God.” This means a moral generation in men of a Divine character. It implies three things.
1. Filial devotion.
2. Moral resemblance. Like begets like, children are like their parents. He who is morally born of God resembles God in spirit and in character.
3. Glorious heirship. “If a son, then an heir of God through Christ.”
II. The greatest conquest. “Overcometh the world.” The world is here used to represent the mighty aggregation of evil. The conquest of the world includes the subordination--
1. Of matter to mind. The rendering of all material elements, circumstances, and influences, subservient to the elevating of the reason and the ennobling of the soul. It includes the subordination--
2. Of the mind to God. The devotion of the intellect to the study of God; of the heart to the love of God; of the conscience to the will of God. Sublime conquest this! The grand difference between a man Divinely born and others is this, that he conquers the world whilst others are conquered by it. (Homilist.)
Worldliness
I. The Christian’s life is a lengthened contest with the three enemies--“sin, the world, the devil.” What is the “world,” and what is “worldliness”? Can we find in the Scriptures any full lists of acts which are worldly? No. It is the genius of Christianity to give us principles, and not precise rules.
II. Is this wry liberty consists the strictness of the law. And owing to this, too, there is a difficulty in obeying it, far beyond that of obeying a law, To escape this difficulty various attempts have been made to lay down precise rules, and to define exactly what is and what is not “the world” and “worldly.” The most common of these tests is, as is well known, that of presence at social reunions and amusements of a particular class. It seems uncharitable to pronounce as necessarily irreligious those who, with every other token of sincere piety, are found nevertheless sometimes in places where others of us are never to be seen. If a person whose whole life and walk is that of a Christian says that he really before God has come to the conclusion that his spiritual growth is in no wise retarded by the enjoyment of some pleasure--not in itself sinful--and that his example is not likely to be injurious to others, it does seem monstrous to say to him, “That is one of the things I have set down as belonging to the world; and as you see no harm in it, you are outside the covenant.” To our own Master we each of us stand or fall. Moreover, the test is insufficient, and therefore deceptive. It is quite possible to bear it without a particle of religion, or without even any profession of religion. Another evil arising from this arbitrary and most inadequate test of worldliness is, that the persons who apply it are very liable to be deceived by it themselves. From habitually speaking of one kind of worldliness they lapse into the practical belief that there is none other; and, having clearly overcome that--sometimes after a long trial of physical rather than spiritual strength--they imagine that they have given up the world, and that their contest with that enemy, at all events, is at an end. If we do strip off our ornaments of gold and cast them into the fire, we must take heed lest we worship the calf into which they are molten. Another, and not a trifling danger of these false tests arises from the fact that very many of those who use them are among the best, the most pious, and the most truly unworldly persons on earth. Now, when such persons use as tests of victory over the world the forsaking of those two or three courses or habits, the impression conveyed to the thoughtless votary of dissipation is this--“These amusements, then, are what I have to give up; on the subject of these is the main difference, between myself and those about whose piety there can be no doubt. Well, I shall give them up assuredly at some time, as many have done before me, and then I shall stand in their position.” And, as time and change of circumstances will in many cases bring about this resemblance, they leave it to time to bring about, and make no effort to overcome a “world” which, as they have been accustomed to hear it described, will in all probability one day fly away of its own accord.
III. Precise rules upon matters intrinsically indifferent, but capable of being made occasions of fostering a worldly spirit, are to be avoided, because they give to those who at present want to be guided neither by the letter nor the spirit a false impression as to what that world is by the subjugation of which we are told the child of God is characterised. Before you come to be Christians you must bear far stricter tests than these. Especially in these cravings for excitement and gaiety, which are by your own admissions the forms in which the world is most alluring, and because they are so, you must be completely changed. But the contest does not end there or then. To you and all of us it ends on earth, and while we live, nowhere and never, For “the world” is not a time, or a place, or a class of persons, or a definable course of acts, or a definite set of amusements; it is a system pervading every, place, extending from age to age, tempting us in all our occupations, mixing itself with all our thoughts, insinuating itself under forms the most unsuspected, lurking in pursuits the most harmless--yea, in pursuits, without it, the most holy--checking aspirations the most noble, sullying affections the most pure. (J. C. Coghlan, D. D.)
The glory of a truly good man
I. He has the highest moral pedigree. In conventional society there are fools who pride themselves in their ancestry.
1. In him there is a moral resemblance to the greatest Being. As the human offspring partakes of the nature of his parent, so the good man partakes of the moral character of God, a character loving, pure, just.
2. Over him there is the tenderest care of the greatest Being. “As a father pitieth his children,” etc.
3. In him there is the most loyal devotion to the greatest Being. He loves the “Most High” supremely, constantly, practically.
II. He achieves the highest moral conquest. He overcomes the world. He conquers errors, lusts; he overcomes bad habits and reforms corrupt institutions. (Homilist.)
Overcoming the world
I. The contest with the world. It is assumed to be universal. None can avoid it. If we follow Christ we must resist the world. The forms in which this warfare must be maintained are many and dangerous. The apostle had in his view the persecutions which believers were required to encounter in his day from the world. We have cause to be thankful that we are not exposed to the trials of those times. Even supposing, however, that our danger does not lie in this direction, it may still be great in another. The love of money may eat as a canker into the soul. It may tempt to practices of very doubtful propriety. It may harden the heart against the claims of others. Even the enlightened and Godly man finds the extreme danger of this subtle enemy. It is a principal hindrance to his growth in grace. It can be withstood only by a most determined resistance.
II. How this victory may be gained.
1. Regeneration. “Whatsoever is born of God overcometh the world.” There is great force in the term “whatsoever.” It refers to the work of the Spirit in the soul. So far as that prevails there is a power and principle in direct antagonism to the world. And so far as the new man prevails, it overcometh the world. Paul reiterates the same sentiment (Rom_12:2). He takes for granted that unless there be this transformation of mind, there will be conformity to the world, but that such transformation will overcome it. How it does so may easily be shown.
(1) The mind is then enlightened. It sees the world in its true character.
(2) The conscience is quickened. There is the utmost jealousy lest the world should obtain the place of God.
(3) The heart is purified. Thus the taste is rendered pure and heavenly. The world, therefore, cannot please nor satisfy.
2. Faith. “This is the victory,” etc. Show how faith secures such a blessed issue.
(1) It does so by engaging the attention with Jesus Christ. This is prominent in the verse before us. “He believeth that Jesus is the Son of God.” His mind becomes thus occupied with the high themes of the person and work of Christ. In comparison with them, all other things fall into insignificance in his esteem.
(2) Again, the believer is much strengthened in these elevated views by observing that one design of Christ’s salvation is to secure a victory over the present world.
(3) Further, he is encouraged while he is warned by considering the example of Christ and of those who have been conformed to Him. They conquered, and so may he.
(4) Finally, his faith carries him into close and constant intercourse with eternity, and thus a mighty influence is brought to bear upon him, and deaden his attachments to the present world. It is of the very nature of faith to unveil the eternal world. (J. Morgan, D. D.)
The conflicts and conquest of the born of God
I. The subject principally spoken of, the born of God. This doctrine, however ridiculed by some, our Saviour preached with great plainness, as absolutely necessary. To be born of God is to have a supernatural principle of spiritual life implanted by God in the soul. Concerning this principle of grace, whereby a dead sinner is made alive, let it be observed that it is infused and not acquired. The first principle or spring of good actions may, with equal reason, be supposed to be infused into us as Christians, as it is undoubtedly true that the principle of reasoning is infused into us as men: none ever supposed that the natural power of reasoning may be acquired, though a greater facility or degree thereof is gradually attained. Again, as in nature the seed produces fruit, and in things moral the principle of action produces action, as the principle of reason produces acts of reason, so in things spiritual the principle of grace produces acts of grace. And this principle of grace, which is at least in the order of nature antecedent to any act of grace, is the immediate effect of the power of God. But the words here are not whosoever, in the masculine gender, but whatsoever, in the neuter; and so may with as much, or more propriety, be applied to things than persons. They seem to refer to the inward or spiritual embellishments peculiar to the man of God as a soldier of Christ. As the Christian is one born of God, all his graces are born so too. To instance in faith, hope, and love, the cardinal or principle and most leading of them. How little a matter soever some persons make of believing, as if they had faith at their command, or could believe at pleasure, the Apostle Paul says expressly that “Faith is a fruit of the Spirit,” so not the work of man. True Christian hope is also of Divine original. “It is our Lord Jesus Christ Himself, and God, even our Father, who giveth us a good hope, through grace” (2Th_2:16-17). And that love is a heaven-born grace nothing can be more clear than what this loving apostle says, “Love is of God, and he that dwelleth in love, dwelleth in God, and God in him” (1Jn_4:7; 1Jn_4:16). So that He and His Spirit may properly be called the God, or Spirit of faith, hope, and love. These are a specimen of the rest; for as these, so in like manner the spiritual peace, joy, and consolation of saints, and all their other graces, are born of God; i.e., they receive their birth, rise, and first beginning from Him; and as their first life and all their motion is from Him, He only can put them into motion. Thus the soldier of Christ is girded of God Himself, and furnished by the Holy Spirit with every grace that is needful for his office and exercise.
II. To what is said or predicated of the subject of the words--the born of God. It refers to his honour, to overcome the world. Neither the gospel of grace nor the graces of the gospel are given in vain to any person or people. The world is the theatre of action, or field of battle.
1. No man, as a descendant of the first Adam, is born a Christian or a saint, but a sinner.
2. Christians are soldiers by their calling, and their life is a continued warfare.
3. It may animate Christians as soldiers of Christ, insomuch as all their armour and artillery is proved, and born of God. His Spirit has formed and fitted it for them.
4. We see here the excellency of spiritual grace.
5. To preserve their humility and heighten their thankfulness to God the Spirit, Christians should always remember that whatever advantages or conquests they gain over their spiritual enemies are not owing to their wisdom, power, and fortitude of mind, as men, but to the instrumentality of their graces.
III. How or whereby the Christian’s honour of victory is attained; and it is by his faith--“And this is the victory that overcometh the world, even our faith.” The gaieties, pleasures, and advantages of the present life are the arms with which the world has slain its thousands, and with which it still endeavours to delude and destroy mankind; but faith in Jesus Christ detects its fallacy and defeats its purpose on believers. If hope wavers, love chills and loses its wonted fervour, or patience; faith brings in new succours when it tells them, “Yet a little while, and He that shall come will come, and will not tarry” (Heb_10:37). In a word, faith is the enemy’s killing and the Christian’s conquering grace. (G. Braithwaite, M. A.)
The world overcome
1. The real Christian, in his way to heaven, has a conquest to make, a victory to win--he must overcome the world. Why is this? Because the world is fallen from God. Satan is its prince and ruler; and, therefore, at our very baptism we have vowed to renounce it. The devil finds in the world temptations suited to each one of us. One is tempted by riches to deny his God. The smile of the world and hope of its favour make many traitors to God; the fear of its frown, and still more of its sneers, keeps many from confessing Christ before men.
II. The true Christian doth gain the victory over all: for “whosoever is born of God overcometh the world.” Such a one hath that within him which is greater than the world, even the Spirit of God. The grace of God enables him to persevere; to get the better from day to day of his own evil desires; to resist the world’s temptations.
III. And by what means does the Christian gain the victory? “This is the victory that overcometh the world, even our faith.” Not as though there were any strength in ourselves; not as though there were any merit in our faith; but by crediting His testimony, and by daring to act upon it, we obtain knowledge, and strength, and motives which make us conquerors. Let me show this by a comparison. A report is brought that in a distant country labour is wanted and high wages may be gained; that all things are abundant and flourishing. One man who hears the report, though he is able to go, continues where he is, to struggle with poverty. Another, when he hears it, forthwith sells all he has, removes his family, crosses the deep, encounters trials, and at length reaches the promised land of plenty. Why did he go? Because he believed; he had faith in the report; and his strong belief made him overcome all obstacles. So it is with that far higher faith, that gospel faith which is the gift of God, which He works in the heart, and which receives His testimony as true. Let us see how it is that everyone who has a true faith in Christ will overcome the world.
1. It is because the believer is fully convinced that the world is evil, that therefore the Son of God came to redeem him from its power, and to bring him to heaven and to God.
2. Again, the believer knows that the Lord Jesus conquered the world, not for Himself but for His followers, and that they must study and strive to be sharers in His victory.
3. The Christian sees by the example of Jesus Christ, by His life of humiliation and self-denial, and yet more by His bitter sufferings and death, that the world is to be renounced. This is the lesson of His Cross.
4. Faith teaches the Christian that the Saviour is able to make all grace abound towards him.
5. And once more, it is by faith in the resurrection of Jesus Christ from the dead, in His exaltation to Heaven, and His constant intercession for us there, that we are begotten again unto a lively hope, to an inheritance incorruptible and undefiled, and that fadeth not away. (E. Blencowe, M. A.)
This is the victory that overcometh the world, even our faith--
Faith’s conquest of the world
I. What did St. John mean by the “world”? The old Greeks had employed the very word which St. John here uses, to describe the created universe, or this earth, in all its ordered beauty; and the word often occurs in this sense in Scripture (Rom_1:20; Act_17:24; 2Pe_3:6). But neither of these senses can belong to the word in the passage before us. This material world is not an enemy to be conquered; it is a friend to be reverently consulted, that we may know something of the Eternal Mind that framed it (Psa_19:1; Psa_24:1). Does St. John then mean by the world the entire human family--the whole world of men? We find the word, undoubtedly, used in this sense, also in the Bible (Mat_5:14; Mat_13:38; Mat_18:7; Joh_8:12; Joh_8:26; Joh_12:19; 1Co_4:13). This use of the word is popular as well as classical: it is found in Shakespeare and Milton; but it is not St. John’s meaning in the present passage. For this world, which thus comprises all human beings, included the Christian Church and St. John himself. Whereas the world of which St. John is speaking is plainly a world with which St. John has nothing to do; a world which is hostile to all that he has at heart; a world to be overcome by everyone that is born of God. In this passage, then, the world means human life and society, so far as it is alienated from God, through being centred on material objects and aims, and thus opposed to God’s Spirit and His kingdom. And this is the sense of the word in the majority of cases where it occurs in the writings of St. John (Joh_7:7; Joh_14:17; Joh_14:27; Joh_14:30; Joh_15:18-19; Joh_17:9; Joh_17:14; 1Jn_2:15-17; 1Jn_5:4; 1Jn_5:19). This world, according to St. Paul, has a spirit of its own, opposed to the Spirit of God; and there are “things of the world” opposed to “the things of God”; and rudiments and elements of the world which are not after Christ; and there is a “sorrow of the world that worketh death,” as contrasted with a “godly sorrow unto repentance, not to be repented of”; so that, gazing on the Cross of Christ, St. Paul says “that by it the world is crucified to him, and he to the world”--so utter is the moral separation between them. To the same purpose is St. James’s definition of true religion and undefiled, before God and the Father; it consists not only in active philanthropy, but in a man’s keeping himself unspotted from the world. And there is the even more solemn warning of the same apostle, “that the friendship of the world is enmity with God.”
II. This body of language shows that the conception of the world as human life, so far as it is alienated from God, is one of the most prominent and distinct truths brought before us in the new testament. The world is a living tradition of disloyalty and dislike to God and His kingdom, just as the Church is or was meant to be a living tradition of faith, hope, and charity; a mass of loyal, affectionate, energetic devotion to the cause of God. Of the millions and millions of human beings who have lived, nearly everyone probably has contributed something, his own little addition, to the great tradition of materialised life which St. John calls the world. The world of the apostolic age was the Roman society and empire, with the exception of the small Christian Church. When a Christian of that day named the world, his thoughts first rested on the vast array of wealth, prestige, and power, whose centre was at Rome. Both St. Peter in his first Epistle (1Pe_5:13), and St. John in the Revelation (Rev_18:2), salute pagan Rome as Babylon; as the typical centre of organised worldly power among the sons of men, at the very height of its alienation from Almighty God. The world, then, of the apostolic age was primarily a vast organisation. But it was not a world that could last (Rev_18:1-2; Rev_18:4-5). Alaric the Goth appeared before Rome; and the city of the Caesars became the prey of the barbarians. The event produced a sensation much more profound than would now be occasioned by the sack of London. The work of a thousand years, the greatest effort to organise human life permanently under a single system of government, the greatest civilisation that the world had known, at once so vicious and so magnificent, had perished from sight. It seemed to those who witnessed it as though life would be no longer endurable, and that the end had come. But before the occurrence of this catastrophe, another and a more remarkable change had been silently taking place. For nearly three hundred years the Church had been leavening the empire. And the empire, feeling and dreading the ever-advancing, ever-widening influence, had again and again endeavoured to extinguish it in a sea of blood. From the year of the crucifixion, A.D. 29, to the Edict of Toleration, A.D. 313, there were 284 years of almost uninterrupted growth, promoted by almost perpetual suffering; until at last, in St. Augustine’s language, the Cross passed from the scenes of public executions to the diadem of the Caesars. The world now to a great extent used Christian language, it accepted outwardly Christian rules. And in order to keep this world at bay, some Christians fled from the great highways and centres of life to lead the life of solitaires in the Egyptian deserts; while others even organised schisms, like that of the Donatists, which, if small and select, relatively to the great Catholic Church, should at least be unworldly. They forgot that our Lord had anticipated the new state of things by His parables of the net and of the tares; they forgot that whether the world presents itself as an organisation or as a temper, a Christian’s business is to encounter and to overcome it. The great question was and is, how to achieve this; and St. John gives us explicit instructions. “This is the victory that overcometh the world, even our faith.”
III. This is, I say, the question for us of today, no less than for our predecessors in the faith of Christ. For the world is not a piece of the furniture of bygone centuries, which had long since perished, except in the pages of our ancient and sacred books. It is here, around and among us; living and energetic, and true to the character which our Lord and His apostles gave it. It is here, in our business, in our homes, in our conversations, in our literature; it is here, awakening echoes loud and shrill within our hearts, if, indeed, it be not throned in them. Is the world temper to be overcome by mental cultivation? We live in days when language is used about education and literature, as if of themselves they had an elevating and transforming power in human life. In combination with other and higher influences mental cultivation does much for man. It softens his manners; it tames his natural ferocity. It refines and stimulates his understanding, his taste, his imagination. But it has no necessary power of purifying his affections, or of guiding or invigorating his will. In these respects it leaves him as it finds him. And, if he is bound heart and soul to the material aspects of this present life, it will not help him to break his bonds. Is the world, then, to be overcome by sorrow, by failure, by disappointment; in a word, by the rude teaching of experience? Sorrow and failure are no doubt to many men a revelation. They show that the material scene in which we pass our days is itself passing. They rouse into activity from the depths of our souls deep currents of feeling; and we may easily mistake feeling for something which it is not. Feeling is not faith; it sees nothing beyond the veil. Feeling is not practice; it may sweep the soul in gusts before it, yet commit us to nothing. Feeling deplores when it does not resist; it admires and approves of enterprises which it never attempts. Consequently, self-exhausted, in time it dies back; leaving the soul worse off than it would be, if it had never felt so strongly; worse off, because at once weaker and less sensitive than before. Certainly, if the world is to be overcome, it must be, as St. John tells us, by a power which lifts us above it, and such a power is faith. Faith does two things which are essential to success in this matter. It enables us to measure the world; to appraise it, not at its own, but at its real value. It does this by opening to our view that other and higher world of which Christ our Lord is King, and in which His saints and servants are at home; that world which, unlike this, will last forever. When “the eyes of a man’s understanding are thus enlightened that he may know what is the hope of his calling, and what the riches of the glory of his inheritance among the saints,” faith enables him to take a second step. Faith is a hand whereby the soul lays actual hold on the unseen realities; and so learns to sit loosely to and detach itself from that which only belongs to time. (Canon Liddon.)
The victory of faith
I. The Christian’s enemy, the world.
1. The tyranny of the present. Worldliness is the attractive power of something present, in opposition to something to come. In this respect, worldliness is the spirit of childhood carried on into manhood. The child lives in the present hour--today to him is everything. Natural in the child, and therefore pardonable, this spirit, when carried on into manhood, is coarse--is worldliness. The most distinct illustration given us of this, is the case of Esau. In this worldliness, moreover, is to be remarked the gamester’s desperate play. There is a gambling spirit in human nature. Esau distinctly expresses this: “Behold I am at the point to die, and what shall my birthright profit me?” He might never live to enjoy his birthright; but the pottage was before him, present, certain, there. Now, observe the utter powerlessness of mere preaching to cope with this tyrannical power of the present.
2. The tyranny of the sensual. I call it tyranny, because the evidences of the senses are all powerful, in spite of the protestations of the reason. The man who died yesterday, and whom the world called a successful man--for what did he live? He lived for this world--he gained this world. Houses, lands, name, position in society--all that earth could give of enjoyments--he had. We hear men complain of the sordid love of gold, but gold is merely a medium of exchange for other things: gold is land, titles, name, comfort--all that the world can give.
3. The spirit of society. The spirit of the world is forever altering--impalpable; forever eluding, in fresh forms, your attempts to seize it. In the days of Noah the spirit of the world was violence. In Elijah’s day it was idolatry. In the day of Christ it was power concentrated and condensed in the government of Rome. In ours, perhaps, it is the love of money. It enters in different proportions into different bosoms; it is found in a different form in contiguous towns; in the fashionable watering place, and in the commercial city: it is this thing at Athens, and another in Corinth. This is the spirit of the world--a thing in my heart and sours; to be struggled against not so much in the case of others, as in the silent battle to be done within our own souls.
II. The victory of faith. Faith is a theological expression; yet it is the commonest principle of man’s daily life, called in that region prudence, enterprise, or some such name. It is in effect the principle on which alone any human superiority can be gained. Faith, in religion, is the same principle as faith in worldly matters, differing only in its object. The difference between the faith of the Christian and that of the man of the world, or the mere ordinary religionist, is not a difference in mental operation, but in the object of the faith--to believe that Jesus is the Christ is the peculiarity of Christian faith. Do you think that the temperate man has overcome the world, who, instead of the short-lived rapture of intoxication, chooses regular employment, health, and prosperity? Is it not the world in another form, which has his homage? Or do you suppose that the so called religious man is really the world’s conqueror by being content to give up seventy years of enjoyment in order to win innumerable ages of the very same species of enjoyment? Has he not only made earth a hell, in order that earthly things may be his heaven forever? Thus the victory of faith proceeds from stage to stage; the first victory is, when the present is conquered by the future; the last, when the visible and eternal is despised in comparison of the invisible and eternal. (F. W. Robertson, M. A.)
The victory of faith
I. First, the text speaks of a great victory--the victory of victories the greatest of all. A tough battle, I warrant you; not one which carpet knights might win; no easy skirmish; not one he shall gain, who, but a raw recruit today, put on his regimentals, and foolishly imagines that one week of service will ensure a crown of glory. Nay, it is a life long war--a fight needing the power of a strong heart.
1. He overcomes the world when it sets up itself as a legislator, wishing to teach him customs. Men usually swim with the stream like a dead fish; it is only the living fish that goes against it. It is only the Christian who despises customs, who does not care for conventionalisms, who only asks himself the question, “Is it right or is it wrong? If it is right, I will be singular. If there is not another man in this world who will do it, I will do it. I care not what others do; I shall not be weighed by other men; to my own Master I stand or fall. Thus I conquer and overcome the customs of the world.”
2. The rebel against the world’s customs. And if we do so, what is the conduct of our enemy? She changes her aspect. “That man is a heretic; that man is a fanatic; he is a cant, he is a hypocrite,” says the world directly. She lets no stone be unturned whereby she may injure him.
3. “Well,” saith the world, “I will try another style,” and this, believe me, is the most dangerous of all. A smiling world is worse than a frowning one. It is not in the cold wintry wind that I take off my coat of righteousness and throw it away; it is when the sun comes, when the weather is warm and the air balmy, that I unguardedly strip off my robes and become naked. Some men cannot live without a large amount of praise; and if they have no more than they deserve, let them have it.
4. Sometimes, again, the world turns jailer to a Christian. Many a man has had the chance of being rich in an hour, affluent in a moment, if he would but clutch something which he dare not look at, because God within him said, “No.” The world said, “Be rich, be rich”; but the Holy Spirit said, “No! be honest; serve thy God.” Oh, the stern contest and the manly combat carried on within the heart!
II. But my text speaks of a great birth. “Whatsoever is born of God overcometh the world.” This new birth is the mysterious point in all religion. To be born again is to undergo a change so mysterious that human words cannot speak of it. As we cannot describe our first birth, so it is impossible for us to describe the second. At the time of the new birth the soul is in great agony--often drowned in seas of tears. It is “a new heart and a right spirit”; a mysterious but yet an actual and real change! Let me tell you, moreover, that this change is a supernatural one. It is not one that a man performs upon himself. It is a new principle infused which works in the heart, enters the very soul and moves the entire man.
III. There is a great grace. Persons who are born again really do overcome the world. Who are the men that do anything in the world? Are they not always men of faith? Take it even as natural faith. Who wins the battle? Why, the man who knows he will win it, and vows that he will be victor. “Never was a marvel done upon the earth, but it had sprung of faith; nothing noble, generous, or great, but faith was the root of the achievement; nothing comely, nothing famous, but its praise is faith. Leonidas fought in human faith as Joshua in Divine. Xenophon trusted to his skill, and the sons of Matthias to their cause.” Faith is mightiest of the mighty. Faith makes you almost as omnipotent as God by the borrowed might of its divinity. Give us faith and we can do all things. I want to tell you how it is that faith helps Christians to overcome the world. It always does it homeopathically. You say, “That is a singular idea.” So it may be. The principle is that “like cures like.” So does faith overcome the world by curing like with like. How does faith trample upon the fear of the world? By the fear of God. How does faith overthrow the world’s hopes? “There,” says the world, “I will give thee this, I will give thee that, if thou wilt be my disciple. There is a hope for you; you shall be rich, you shall be great.” But faith says, “I have a hope laid up in heaven; a hope which fadeth not away,” and the hope of glory overcomes all the hopes of the world. “Ah! “says the world, “why not follow the example of your fellows?” “Because,” says faith, “I will follow the example of Christ.” “Well,” says the world, “since thou wilt not be conquered by all this, come, I will love thee; thou shalt be my friend.” Faith says, “He that is the friend of this world cannot be the friend of God. God loves me.” So he puts love against love, fear against fear, hope against hope, dread against dread, and so faith overcomes the world by like curing like. (C. H. Spurgeon.)
The true hero
I. The Christian’s powerful foe. The “god of this world” seeks to “blind men’s eyes,” and He does this with the “man born of God,” chiefly by presenting to him the world’s purest good, and tempting him to centre his affections upon that. The constant and bitter struggle is with that which is lawful and right, in its attempts to assume an unlawful and a wrong position; the most arduous contest is with earthly good in its attempts to win back his warmest affections.
II. The Christian’s powerful weapon. The faith spoken of in the text has its foundation in the belief of the Divine testimony respecting the Son of God. It is the being habitually influenced by that which is spiritual. It is the Cross ever present and trusted in; heaven ever visible and longed for. The world points below, faith above. The world influences us to live to ourselves; faith, to live to Christ. The world would confine our thoughts to time’; faith would fix them on eternity.
III. The Christian’s peculiar triumph. That faith which is the gift of God, in its feeblest influence, will impart to the soul higher hopes, nobler pursuits, and warmer affections than can belong to this world. But whilst the Christian thus triumphs over the world, his triumph is peculiar. “Who is he that over cometh the world but he that believeth that Jesus is the Son of God?” None but the Christian places himself in opposition to the world. The battle of life indeed rages everywhere around. Interest clashes with interest, and passion strives with passion; but it is not against the world, but for it. And not only is the Christian the only man who is contending against the influence of the world, but he alone possesses the means for such a contest. (J. C. Rook.)
The faith that over cometh
I. It is a matter of some consequence for a soldier to be aware of the enemy with whom he is called upon to contend, his resources, and the plans which he is likely to resort to in order to overcome him. There is less danger in fighting with an enemy who can be seen, however powerful and determined he may be, than with one who hides himself in a forest and lurks in inaccessible regions. This is a harassing kind of warfare, which is always intended to weary out and exhaust those against whom it is employed. The soldiers of the Cross have little ground of complaint on this head, because they have been told of the enemy who is before and around them, of his character, and of the artifices to which he is certain to resort.
II. The victory which is promised to those who fight so as to overcome. The victory of faith over the world differs from all other conquests, which individuals or armies of men obtain over each other. When men quarrel, and resort to the tribunals of the country to have their differences settled, the litigant who gains the cause triumphs over his opponent and inflicts upon him serious losseither in his character or in his means, or both. When nations have recourse to war to settle their disputes, disasters, losses, physical suffering, and many evils always follow in the train even of victory. Such are the victories of armies over each other, but such is not the character of the victory of faith which the children of God achieve over the world. No treasure is wasted, no lives are lost, and no suffering is inflicted upon the vanquished enemy. The world is external to the Christian combatant, so that the warfare in its main features is essentially defensive, the valour of faith being employed to repel attacks and to defeat spiritual aggression. Temptation must be met and overcome by peculiar tactics, so that every successful act of resistance is so much gained toward the final victory, with no loss to the vanquished and with every gain to the victor. Victories over enemies are always followed by great rejoicings, which drown the cry of suffering and cause the people to forget their previous distresses in the exultation of the moment. The high song of eternity can only be chanted by the saints who have overcome the world, proved their valour on the battlefield of spiritual conflict, and received the guerdon of victory from the hands of the Arbiter of the destinies of the living and the dead.
III. The instrument by which this great victory is to be obtained. “This is the victory that overcometh the world, even our faith.” Faith is one of the simplest of principles, because it is nothing more than a confidence in another, which never wavers or hesitates, but it is at the same time one of the mightiest which can enter into the soul. The power which is ascribed to it in Scripture is almost surpassing belief. Faith never stops to estimate the nature of a difficulty, but goes straight forward to its object without turning aside to the right hand or to the left. Faith laughs to scorn the power of the world. (J. B. Courtenay, M. A.)
Faith’s victory
I. The Christian, by faith, overcomes the temptations of the world.
II. The unkindness of the world a Christian overcomes by faith. Under this head I include persecution, reproach, calumny, treachery, and misrepresentation. All men are exposed to these more or less--Christians not excepted. Nothing so sours the temper and breaks the spirit, throws men off their guard, so provokes them to revenge, as unkind, unjust, and cruel treatment. Men of the world are overcome by it. They cannot brook an insult--their honour is touched, their pride wounded. Faith makes a Christian conquer here--faith in such exhortations as these (Rom_12:14; Rom_12:17-21; 1Pe_2:20-23).
III. The calamities of the world a Christian overcomes by faith. Adversity and misfortune, as it is called, will overtake us in some shape or other. Men destitute of religion, who have no faith, sink beneath the weight of the burden, are driven to despair, break forth into loud complaints of Providence.
1. Let those persons who are the friends of the world remember they are the enemies of God, .and dying so, will be condemned with it at last.
2. Let the Christian “be of good cheer.” Christ has overcome the world for him, and through faith in Him he shall overcome it too. (Essex Remembrancer.)
The Christian’s victory
I. The persons to whom this victory belongs. He assigns it to those who are “born of God,” and are “believers in Jesus Christ.” Both descriptions apply to the same individuals.
1. Regeneration introduces us into the new world of grace--the Christian state. While such is the Christian’s state, his distinguishing character is that of a believer in Jesus Christ.
2. Regeneration allies us more especially to the Father; faith to the Saviour.
3. Regeneration is the pledge of our victory over the world, and faith is the instrument of ejecting that victory.
II. Consider the victory itself.
1. Christians overcome the influence of the world as an example. The same passion which impels us to seek the society of others, impels us to adopt their habits and pursuits. And the same depravity which leads one class of men to set an evil example, leads another to copy and follow it. God, however, requires our imitation of others to cease whenever, by advancing, it would resist His will.
2. Christians overcome the spirit of the world as a guide. “Now,” they say, “we have received, not the spirit of the world, but the Spirit which is of God, by which we may know the things which are freely given to us of God.”
3. Christians overcome the love of the world as a portion. Both their judgment and their taste respecting it are completely changed by regeneration and faith.
4. Christians overcome the fear of the world as an adversary. Born of God, they are under His special paternal protection; believing in Christ, they are strong in Him, and in the power of His might; hence the world has no more terrors than it has claims in their view.
5. Christians overcome the hope of the world as a recompense and a rest. Reducing to holy and habitual practice their belief of the shortness and uncertainty of life, and “knowing that they have in heaven a better and more enduring substance,” they preserve a constant anticipation of death and eternity, and say, “I am ready to be offered, when the time of my departure is come.” (H. Lacey.)
Faith’s victory over the world
The conquest of the world may be considered the highest object of human ambition. But we cannot renounce the world as a portion without incurring its displeasure.
I. The circumstances of this spiritual warfare vary exceedingly with the condition of the world and of each individual. Sometimes the battle is fierce and dreadful; while, at other times, there is the appearance of a truce. This, however, is always a deceitful appearance. On the part of the enemy there never is any real cessation of hostility; and on the part of the Christian there should be none. The opposition of the world is of two kinds; or it assumes two aspects, of a very opposite nature. The first is an aspect of terror. It endeavours to alarm him, by holding out the prospect of losses to be sustained of things naturally desirable, of pains to be endured which are abhorrent to our nature, and does not merely threaten these evils, but actually inflicts them, in a very terrific form. There is another aspect which the world assumes in regard to religion. It does not always frown, but sometimes insidiously smiles. These are the temptations which are more dangerous than fires and gibbets. And the danger is greater because it does not appear to be danger. No apprehensions are awakened. Prosperity and indulgence are naturally agreeable to everyone. At this point, the world is powerful, and the best of men, left to themselves, are weak. Indeed, few who have set their faces Zionward, have escaped unhurt in passing over this enchanted ground.
II. Having shown how the world opposes the Christian, we come next to explain how the Christian gains the victory. “And this is the victory that overcometh the world, even our faith.” None achieve this great victory but souls “born of God”; for none beside possess a true faith. Genuine faith is a conviction, or full persuasion of the truth, produced by the illumination of the Holy Spirit. The evidence on which this faith is founded, being the beauty and excellence of the truth perceived, cannot but be operative; for it is impossible that the rational mind should see an object to be lovely, and not love it. Such a faith must, therefore, “work by love and purify the heart,” and be fruitful of good works. It will only be necessary to bring to view two principles, to account for the power of faith, by which it achieves this great victory. The first is, that our estimation of the value of objects is always comparative. The child knows nothing which it esteems more valuable than its toys; but when this child rises to maturity, and the interesting objects of real life are presented to it, the trifling baubles which engaged the affections in childhood are now utterly disregarded, and considered unworthy of a moment’s thought. The other principle to which I alluded is this. The true method of expelling from the soul one set of affections is to introduce others of a different nature and of greater strength. When faith comes into operation, and love to God becomes the predominant affection, there is not only a great change, but a moral transformation of the soul, from the sinful love of the creature, to the holy love of the Creator. Now the world is conquered. Faith working by love has achieved the victory. (A. Alexander, D. D.)
Faith’s victory
I. Who is the great conqueror of the world? It is not he who out of a restless ambition and insatiable thirst for glory and empire carries his victorious arms to the remotest parts of the earth, but the man under this two-fold character:
1. Who hath subdued his inclinations and appetites to all things here below, and moderated his affections and passions about them.
2. Who, as a consequence of this, will not, either to gain the world or to keep it, do a base and unworthy action; whom all the glories of the world cannot tempt into a wicked enterprise, nor all its oppositions hinder from pursuing virtuous ones.
II. What that faith is that overcomes the world. Now of faith there are several kinds: there is a faith grounded on probable reason, upon likely and promising arguments, which yet are not evident nor certain, but may possibly prove false, though they seem to be true; and this is rather opinion than faith. Again, there is a faith grounded on evident and certain reason, wherein if a man’s faculties themselves are to be trusted, he cannot be mistaken; and this is rather knowledge than faith. But then there is a faith grounded on Divine revelation, the Word of God; and this is properly called faith, and that faith that overcomes the world: to wit, an hearty belief of all those things that God heretofore by His prophets, and in this last age by his Son, hath made known to the world.
III. What are the strengths and forces of faith by which it obtains this victory?
1. The Christian faith affords many excellent precepts to this purpose (1Jn_2:15; Mat_6:19; Col_3:2; Rom_12:2; 1Co_7:31; Jam_1:27). Precepts of that direct use and tendency to the ease and tranquillity, to the honour and perfection of human nature, that, were they not enforced by Divine authority, would yet be sufficiently recommended by their own intrinsic worth and excellency.
2. The Christian faith sets before us a most powerful example, that of our blessed Saviour, who voluntarily deprived Himself of the riches, honours, and pleasures of this world.
3. The Christian faith assures us of supernatural assistances, those of the Holy Spirit.
4. The Christian faith assures us of most glorious rewards after the conquest--rewards so far surmounting all that this world can pretend to, that they exceed them a whole infinity, and will outlive them an eternity.
5. The Christian faith represents to us the dismal effects and consequences of being overcome by the world; no less than the loss of the soul, and all that is glorious and happy, together with an endless state of insupportable torments.
IV. If the forces of faith are so strong and numerous, how comes it to pass, that notwithstanding them, faith is so often overcome by the world?
1. Because our faith is many times weak, either through the shallowness of the root it has taken, or for want of being excited by due consideration.
2. Because it is many times corrupted; and at this door also are we to lay in a great measure the many shameful overthrows the Christian receives from the world, his corrupt opinions and doctrines; the false glosses and expositions, the forgeries and inventions of men have usually the same fatal influence on faith, as sickness and diseases have on the body; they soon enfeeble and dispirit it, by degrees taint the whole mass, and so alter its very constitution, that it becomes another faith, and administers to other purposes. The conclusion of all is this: that since it is faith that overcomes the world, and it is, through the weakness and corruption of it, that it so often miscarries, that we should use our utmost diligence to keep our faith strong and vigorous, pure and undefiled. (S. A. Freeman, D. D.)
The victory of faith
1. In the world all seems full of chance and change. One man rises, and another falls, one hardly knows why: they hardly know themselves. A very slight accident may turn the future of a man’s whole life, perhaps of a whole nation. What, then, will help us to overcome the fear of chances and accidents? Where shall we find something abiding and eternal, a refuge sure and steadfast, in which we may trust, amid all the chances and changes of this mortal life? In that within you which is born of God.
2. In the world so much seems to go by fixed law and rule. Then comes the awful question, Are we at the mercy of these laws? Is the world a great machine, which goes grinding on its own way without any mercy to us or to anything; and are we each of us parts of the machine, and forced of necessity to do all we do? Where shall we find something to trust in, something to give us confidence and hope that we can mend ourselves, that self-improvement is of use, that working is of use, that prudence is of use, for God will reward every man according to his work? In that within you which is born of God.
3. In the world how much seems to go by selfishness! But is it really to be so? Are we to thrive only by thinking of ourselves? No. Something in our hearts tells us that this would be a very miserable world if every man shifted for himself; and that even if we got this world’s good things by selfishness, they would not be worth having after all, if we had no one but ourselves to enjoy them with. What is that? St. John answers, That in you which is born of God.
4. In the world how much seems to go by mere custom and fashion! But there is something in each of us which tells us that that is not right; that each man should act according to his own conscience, and not blindly follow his neighbour, not knowing whither, like sheep over a hedge; that a man is directly responsible at first for his own conduct to God, and that “my neighbours did so” will be no excuse in God’s sight. What is it which tells us this? That in you which is born of God; and it, if you will listen to it, will enable you to overcome the world’s deceit, and its vain fashions, and foolish hearsays, and blind party cries; and not to follow after a multitude to do evil. What, then, is this thing? St. John tells us that it is born of God; and that it is our faith. We shall overcome by believing. Have you ever thought of all that those great words mean, “Jesus is the Son of God”?--That He who died on the cross, and rose again for us, now sits at God’s right hand, having all power given to Him in heaven and earth? For, think, if we really believed that, what power it would give us to overcome the world.
1. Those chances and changes of mortal life of which I spoke first. We should not be afraid of them, then, if they came. For we should believe that they were not chances and changes at all, but the loving providence of our Lord and Saviour.
2. Those stern laws and tales by which the world moves, and will move as long as it lasts--we should not be afraid of them either, as if we were mere parts of a machine forced by fate to do this thing and that, without a will of our own. For we should believe that these laws were the laws of the Lord Jesus Christ.
3. If we believed really that Jesus was the Son of God, we should never believe that selfishness was to be the rule of our lives. One sight of Christ upon His cross would tell us that not selfishness, but love, was the likeness of God, the path to honour and glory, happiness and peace.
4. If we really believed this, we should never believe that custom and fashion ought to rule us. For we should live by the example of some one else: but by the example of only one--of Jesus Himself. (C. Kingsley, M. A.)
Victory over the world
I. The world, in Holy Scripture, is the creature as opposed to the Creator; what is fleeting, as opposed to Him who alone is abiding; what is weak, as opposed to Him who alone hath might; what is dead, as opposed to Him who alone hath life; what is sinful, as separate from Him who alone is holy. The “world” is everything short of God, when made a rival to God. Since, then, God is the life of everything which liveth, in whatever degree anything be without God, separate from God, it is without life; it is death and not life. The world, then, is everything regarded as distinct from God, beside God; it matters not whether they be the things of the sense or the things of the mind.
II. What is victory over the world? Plainly, not victory over the one or other thing, while in others people are led captive; not soundness in one part, while another is diseased; not to cultivate one or other grace which may be easier to us, leaving undone or imperfect what to us may be more difficult. It is to cut off, as far as we may, every hold which everything out of God has over us. And this struggle must be not for a time only, but perseveringly; not in one way, but in all ways; not in one sort of trials, but in all: whatever temptations God permits Satan to prepare for us, whatever trials He Himself bring upon us. It avails not to be patient in sorrow or sickness, if we become careless when it is withdrawn; to be humble to men, if we become self-satisfied with our humility; to overcome indolence, if we forget God in our activity. God be thanked, we are not left to ourselves, to perish. Greater is He that is in us than he that is in the world; we are not only the frail creatures which we seem, flesh and blood, but we are spirit, through the indwelling Spirit; we have been born, not only of the earth, but “from above,” by a heavenly birth, of God; and so, since born of God, we are stronger than the world.
III. This is “the victory which overcometh the world, our faith,” which realiseth things invisible, looks beyond the world. So that we must beware not only that we are in earnest striving, but striving with the right faith, that is, with the faith in which we were baptized, the faith in the Holy and Undivided Trinity. (E. B. Pusey, D. D.)
Faith conquering the world
I. What is the true notion of conquering the world? Where did John learn the expression? It comes from that never-to-be-forgotten night in that upper room, where, with His life’s purpose apparently crushed into nothing, and the world just ready to exercise its last power over Him by killing Him, Jesus Christ breaks out into such a strange strain of triumph, and in the midst of apparent defeat lifts up that clarion note of victory:--“I have overcome the world!” He had not made much of it according to usual standards, had He? His life had been the life of a poor man. Neither fame nor influence, nor what people call success had He won, judged from the ordinary points of view, and at three-and-thirty is about to be murdered; and yet He says, “I have beaten it all, and here I stand a conqueror!” That threw a flood of light for John, and for all that had listened to Christ, on the whole conditions of human life, and on what victory and defeat, success and failure in this world mean. Following in the footsteps of Jesus Christ Himself, the poor man, the beaten man, the unsuccessful man may yet say, “I have overcome the world.” What does that mean? Well, it is built upon this,--the world, meaning thereby the sum total of outward things, considered as apart from God--the world and God we take to be antagonists to one another. And the world woos me to trust to it, to love it; crowds in upon nay eye and shuts out the greater things beyond; absorbs my attention, so that if I let it have its own way I have no leisure to think about anything but itself. And the world conquers me when it succeeds in hindering me from seeing, loving, holding communion with and serving my Father, God. On the other hand, I conquer it when I lay my hand upon it and force it to help me to get nearer Him, to get like Him, to think more often of Him, to do His will more gladly and more constantly. The one victory over the world is to bend it to serve me in the highest things--the attainment of a clearer vision of the Divine nature, the attainment of a deeper love to God Himself, and of a more glad consecration and service to Him. That is the victory--when you can make the world a ladder to lift you to God.
II. The method by which this victory over the world is to be accomplished. We find, according to John’s fashion, a three-fold statement in this context upon this matter, each member of which corresponds to and heightens the preceding. There are, speaking roughly, these three statements, that the true victory over the world is won by a new life, born of and kindred with God; that that life is kindled in men’s souls through their faith; that the faith which kindles that supernatural life, the victorious antagonist of the world, is the definite, specific faith in Jesus as the Son of God. The first consideration suggested by these statements is that the one victorious antagonist of all the powers of the world which seek to draw us away from God, is a life in our hearts kindred with God, and derived from God. God’s nature is breathed into the spirits of men that will trust Him; and if you will put your confidence in that dear Lord, and live near Him, into your weakness will come an energy born of the Divine, and you will be able to do all things in the might of the Christ that strengthens you from within, and is the life of your life, and the soul of your soul. And then there is the other way of looking at this same thing, viz., you can conquer the world if you will trust in Jesus Christ, because such trust will bring you into constant, living, loving contact with the Great Conqueror. He conquered once for all, and the very remembrance of His conquest by faith will make me strong--will “teach my hands to war and my fingers to fight.” He conquered once for all, and His victory will pass with electric power into my life if I trust Him. And then there is the last thought which, though it be not directly expressed in the words before us, is yet closely connected with them. You can conquer the world if you will trust Jesus Christ, because your faith will bring into the midst of your lives the grandest and most solemn and blessed realities. If a man goes to Italy, and lives in the presence of the pictures there, it is marvellous what daubs the works of art, that he used to admire, look when he comes back to England again. And if he has been in communion with Jesus Christ, and has found out what real sweetness is, he will not be over tempted by the coarse dainties that people eat here. Children spoil their appetites for wholesome food by sweetmeats; we very often do the same in regard to the bread of God, but if we have once really tasted it, we shall not care very much for the vulgar dainties on the world’s stall. So, two questions:--Does your faith do anything like that for you? If it does not, what do you think is the worth of it? Does it deaden the world’s delights? Does it lift you above them? Does it make you conqueror? If it does not, do you think it is worth calling faith? And the other question is: Do you want to beat, or to be beaten? When you consult your true self, does your conscience not tell you that it were better for you to keep God’s commandments than to obey the world? (A. Maclaren, D. D.)
The victory of faith
Among the many figures to which life is likened in the Bible none commends itself more to the average human experience than that of a battle. Life goes always from a playground to a battleground--from playing soldiers when we are children to being soldiers when we are men and women. We may be having easy times as the world regards us, but as we regard ourselves we are conscious of more or less fighting. Ah! the life battle is a thing deeper than that old, old question of “What shall I eat and drink, and wherewithal shall I be clothed?” This is a very stupid world. Thousands of years have been impressing o
