"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit," (John 3:1-8).
Early in Christ's public ministry a man named Nicodemus came to Him by night to seek further information about the kingdom of God. No one knows why he came to Jesus by night, because the Bible does not say. He was a Pharisee and a ruler of the Jews--a member of the Jewish Sanhedrin, Israel's Supreme Court. Moreover, he was an honest man and willing to investigate, (Cf. John 7:50-52; 19:39). These are commendable traits of character. Nicodemus was also a man of discernment, for he recognized that Christ's miracles were proof that Christ came from God. He admitted that no man could do such works, unless God had sent Him. He sought God's will from the right and only true source . . . Jesus Christ.
When Nicodemus opened the conversation with the words, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him," Jesus knew the thoughts of his mind, (John 2:24-25). He overlooked the compliments and addressed Himself directly to the question of how one becomes a citizen of the kingdom of heaven: "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God," (John 3:3).
The language of Jesus puzzled Nicodemus. He could not understand how mature men could experience another physical birth. Hence, he inquired, "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" (John 3:4).
The Saviour explained, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," (John 3:5). There are not two new births, one of water and one of Spirit, but one. Both--water and Spirit--are required in the one new birth. The new birth is not a second birth of one's mother. Even if Nicodemus could have been born again physically, this would not have been the birth that Jesus had in mind. Christ first expressed to Nicodemus the necessity of the new birth; then He told him of what it consists. Jesus said that the new birth is absolutely necessary in order to become a citizen of the kingdom of God. This is one of the most important subjects which has ever engaged the attention of men. It is of the utmost importance that all understand what being "born again" is. But what is to be born again? What is included?
Many have considered this subject one that can neither be understood nor explained. It should be kept in mind, however, that what is necessary for one to understand in order to be saved has been clearly revealed in God's Word. Let all, therefore, study the language of Christ carefully in connection with other statements in the scriptures on the same subject and learn the full meaning of what the new birth is.
By "the kingdom of God" Christ meant the church, the spiritual institution soon to be set up by Himself.
"When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven," (Matt.16:13-19).
"But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect...Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear," (Heb.12:22-23,28).
To "see the kingdom of God" meant to experience the blessings of it. All had to be born anew to enter into it.
The Jews were expecting the establishment of an earthly kingdom. Doubtless this is what Nicodemus had in mind, but the Lord corrected him. Under the old covenant, all the Jewish people were included as members, whether good or bad, by the process of natural birth.
God sent Christ to establish a new kingdom and a new covenant. Nicodemus would have to be born again to partake of the blessings of this kingdom.
"But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham," (Matt.3:7-9).
"Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people," (Jer.31:31-33).
"For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more," (Heb.8:8-12).
Since Christ's kingdom is a spiritual one, a different kind of birth is required to enter it. Jesus made a spiritual birth essential to being a child of God. In effect Jesus said, "Nicodemus, the miracles testify of me, but if you think that because you are a Jew, or because you are a privileged person, you are entitled to a place in My kingdom when it is established, you are wrong. The kingdom that I shall soon establish is not an earthly, fleshly kingdom; you will have to be born again. Your Jewish birthright will not give you membership in it. A physical birth put you in the kingdom of Israel, it is true, but a new birth is essential to put you into the kingdom of God."
Indeed, no one can enter the kingdom unless he is born again . . . all must experience that great change called the new birth in order to enjoy the blessings of the kingdom.
Christ used the words "born again" to describe the process of becoming a Christian because there is similarity in some respects between a spiritual birth and a physical birth, but the two are not identical. The child is begotten by the seed of the father and later brought forth, or born, by the mother. When a child is born he enters into a new physical environment, a new life; he moves from one state into another. In a similar way, when one becomes a Christian he undergoes a spiritual birth; he moves from a sinful state into a spiritual state; he enters into a new environment, the kingdom of God. Because of its parallels to a physical birth, the process of becoming a Christian is called a spiritual birth, or being "born again." When one becomes a Christian or a child of God, he undergoes this new birth. In scripture, this birth from above is also called "conversion" or being "added unto the Lord," (Cf. Matt.18:3; Acts 15:3; 11:24; 5:14; 2:41,47). This new birth is a spiritual change--a spiritual birth into a spiritual kingdom.
Since the new birth is necessary for entrance into the kingdom of God, note now the meaning of Christ's term, "born of water and of the Spirit."
For a spiritual birth, two things are necessary: 1) a begetting and; 2) a bringing forth. By this spiritual conception and bringing forth, one becomes a Christian, or enters into the kingdom of God.
1) A begetting by God through the Holy Spirit is necessary for rebirth.
Since there cannot be life in either the physical or spiritual realm without first a begetting, and since God is to all Christians their spiritual Father, (Matt.6:9; Rom.1:7; 1 John 3:1-2), one is said to be begotten of God: "Whosoever believeth that Jesus is the Christ is begotten of God," (1 John 5:1 ASV*; cf. 1 John 2:29; 4:7).
*If the reader turns to the King James Version of the Bible in these passages, he will note the word is translated born rather than begotten. In the Greek New Testament the word "gennao" can refer to either the begetting or the bringing forth, or to both. When the birth relates to the father, "gennao" is properly rendered begotten; when the birth relates to the mother, it is translated, born; when the relationship of the child to both parents is referred to, it is translated, born (cf. Matt.1:2; 2:1). This is why the American Standard Version uses the words begotten in these passages. [Paul, in his allegory with reference to the two covenants, says that, "Jerusalem which is above is free, which is the mother of us all." (Gal.4:26).]
One is begotten of the word of God.
The following scriptures show how people are begotten by the Father:
1) "Of his [God's] own will begat he us with the word of truth..." (Jas.1:18).
2) "The seed is the word of God," (Luke 8:11).
3) "Being born again [Having been begotten again, ASV], not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever...And this is the word which by the gospel is preached unto you," (1 Pet.1:23-25).
Hence, God begets by the word of truth. The gospel is the medium through which spiritual life is communicated; the germ is in the living seed. The Holy Spirit gave man the gospel through inspired men, (1 Pet.1:12; 2 Pet.1:21). Jesus promised the apostles that the Spirit would guide them into all truth (John 16:13), and when He came to them, they spoke, "as the Spirit gave them utterance," (Acts 2:4). Today, the New Testament is the inspired book which contains that gospel message. Thus, one is begotten by the Father through the word in believing the gospel, and may also be said to have been begotten, or born of the Spirit. The Spirit begets by implanting the word in the heart of man through the gospel. When the gospel, the incorruptible seed of the kingdom, finds a place in the heart and is allowed to remain there, it produces spiritual life. Through the word, both God and the Spirit impart the divine life in the process of begetting.
While the gospel (the spiritual seed) is the instrument of begetting, God employs human agents in the use of the instrument. Paul said to the Corinthians, "...for in Christ Jesus I have begotten you through the gospel," (1 Cor.4:15). God, through the agency of Paul and the instrumentality of the word, begat the Corinthians. For when Paul planted the incorruptible seed in the hearts of the people, and they believed it, they were then begotten of God, because it was God's seed he planted; and they were begotten of Paul because he was God's agent in preaching the gospel. So, in literal terms, Paul said to the Corinthians, "I have made you believers by preaching the gospel to you," (cf. Philemon 1:10). Therefore, in the scriptures the begetting act is attributed to God, the Holy Spirit, and sometimes, to the preacher, (1 John 5:1; 3:8; 1 Cor.4:15). Hence, the Bible contains such expressions as "born [begotten] of God;" "born of the Spirit," and "begotten through the gospel." These all relate to the same birth. One is not born of God, then of the Spirit, and then of the word of God. Thus, the power to beget in people a spiritual life is in the gospel, without which there can be no spiritual life. The Holy Spirit only begets through the word.
One is begotten when he believes.
Since faith comes by hearing God's word (Rom.10:17), and since the one who has faith is begotten, this is how God begets. Faith is produced in the heart by the word, the Holy Scriptures. When the word of God is preached to the people and they believe it, they are begotten of God.
The begetting is only part of the new birth.
A begetting alone is not the new birth any more than a begetting alone is the natural birth. The believer is spiritually begotten, but he is not born again at that time any more than he was physically born the moment he was conceived. When one is begotten, he may then be born into the family of God, or he may refuse to be born again. (In this particular there is no parallel between a physical and a spiritual birth. In the physical birth the person has no choice of being begotten or born, but he does with his spiritual birth; he must learn and obey the gospel.) When one believes, or is spiritually begotten, he has the privilege to become a son.
"He [i.e., Jesus] came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God..." (John 1:11-13).
Obviously, those who merely have the right to become sons of God are not already sons of God. A man, therefore, is not saved by "faith only."
"Ye see then how that by works a man is justified, and not by faith only," (Jas.2:24).
"Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God," (John 12:42-43).
Although the begettal must always precede the delivery, a person may be begotten, yet never see life. After the begetting, there must be a bringing forth to complete the process of birth. Believing on His name, then, does not make one a child of God, but prepares him for becoming a child. Hence, the expression, "that which is born" (John 3:6), used by Christ in His conversation with Nicodemus, denotes the entire process of birth from conception to delivery.
2) A bringing forth or birth of water is necessary for being born anew. To be "born of water" means to be baptized.
Although the process of entering the kingdom of God is explained by the analogy of a birth, this does not mean that the words water and Spirit are figurative. The words water and Spirit are used literally; they mean what they say--water and Spirit. There is nothing in this conversation to indicate that Nicodemus did not understand what the Lord meant by the words water and Spirit. No one could ever read John 3:5 and think that Christ meant anything else but water and Spirit if there had not been so much false teaching on baptism. The word water is used in John 2:7 and John 3:23, and it means water; yet, some say the word water in John 3:5 does not mean water.
If "water" means "Spirit," as some say, then the passage should read, "Except a man be born of Spirit and of the Spirit, he cannot enter into the kingdom of God." This is absurd! If water and Spirit mean the same thing, would Christ have needlessly repeated the words? Water and Spirit are not the same, nor is water a symbol of the Spirit. Some say "water" symbolizes the word of God. This statement is contradicted by Ephesians 5:26 where Paul speaks of the church being cleansed "with the washing of water by the word." If it is a washing of water by or with the word, they cannot be the same. Again, some try to make it read "living water," as in John 4:10 and John 7:38. This idea is refuted by Revelation 22:17. The expression, "water of life," means the spiritual blessings in Christ, which are only enjoyed by those already born again. In every passage where water is figuratively used, the qualifying term is always found. Jesus did not say to Nicodemus that one must be born of "living water," or "the water of life"; He simply said, "Born of water."
A common teaching is that "born of water" refers to the natural birth, and "born of the Spirit" refers to the new birth. This theory does not agree with the language of Jesus. Christ did not say, "Except a baby be born of water and a man be born of the Spirit, he cannot enter the kingdom of God." He said, "Except a man be born again, born of water and of the Spirit, he [the man, already born physically] cannot see the kingdom of God." The natural birth is not the birth of water in John 3:5. Amniotic fluid is the substance in the natural birth, not water, (See Webster's Dictionary). Nicodemus had been born of human parents--the natural birth; now Christ tells him he must be born again--not physically, but of water and of the Spirit (both) in order to become a citizen of the kingdom of God. Nicodemus had not asked how a child could be born into the world, but, "How can a man be born when he is old?" The answer was, "He is born of water and of the Spirit."
Then there are others who say, "I don't know what Jesus meant in John 4:5, but I know He did not mean water." How do they know this? Certainly not from the Bible!
The reason "water" doesn't mean water to some people is that it makes baptism essential to salvation. They do not want to believe that baptism is a divine condition of pardon, but any theory which says the Jesus does not allude to baptism in the term water in this passage is misleading. By the order of Christ, baptism is made essential for obtaining all blessings of the kingdom of God.
All scholars agree that the word "water" in John 3:5 refers to baptism.
According to William Wall, a reliable ecclesiastical historian of the Church of England, all writers from the time of Christ to the days of John Calvin said "born of water" meant baptism. Note his words:
There is not one Christian writer of any antiquity in any language but what understands it of baptism. And if it be not so understood it is difficult to give an account how a person is born of water, any more than of wood. . . . All the ancient Christians (without the exception of one man) do understand that rule of our Saviour, (John 3:5) "VERILY, VERILY, I SAY UNTO THEE, EXCEPT A MAN BE BORN OF WATER AND OF THE SPIRIT, HE CANNOT ENTER INTO THE KINGDOM OF GOD," of baptism. . . . I believe Calvin was the first that ever denied this place to mean baptism. He gave another interpretation, which he confesses to be new (Wall, History of Infant Baptism, Vol,. 1, pp. 92, 443).
Dean Alford, a noted Greek scholar, said:
There can be no doubt, on any honest interpretation of the words, that gennethenai ek hudatos (born of water) refers to the token or outward sign of baptism--gennethenai ek pneumatos (born of Spirit) to the things signified, or inward grace of the Holy Spirit. All attempts to get rid of these two plain facts have sprung from doctrinal prejudices, by which the views of expositors have been warped (Greek Testament, notes on John 3:5, Vol. 1 p. 714).
Timothy Dwight, once president of Yale College, said:
To be "born of water," as here intended, is, in my view, to be baptized. . . . That to be born of water, and of the Spirit, is the same thing with being born again, must be admitted by every one, who is willing that our Saviour should speak good sense, since he obviously mentions in this whole discourse but one birth (System of Theology, sermon C L V I, Vol. V, p. 223).
H. A. W. Meyer, a noted Greek commentator of the Lutheran Church, in his notes on John 3:5, said:
. . . the necessity of baptism in order to participation in the messianic kingdom (a doctrine against which Calvin in particular, and other expositors of the Reformed Church contend) has certainly its basis in this passage (Commentary on the New Testament, Vol. III, p. 124).
Albert Barnes, a commentator of the Presbyterian Church, said on John 3:5:
By water, here is evidently signified baptism. Thus the word is used in Eph.5:26; Tit.3:5 (Barnes on the New Testament, Luke-John, p. 210).
J. W. Wilmarth, a noted Baptist scholar, said:
Baptism and Renewal by the Spirit are the conditions of true citizenship in the kingdom of God on earth (Baptist Quarterly, July, 1877, p. 309).
J. R. Graves, a prominent Baptist writer, said that "born of water" refers to the baptism of one previously born of the Spirit, and nothing else. He then added that this is:
. . . an interpretation that is sustained by the consensus of all scholars of all denominations in all ages (Tennessee Baptist, Oct. 30, 1886, p. 5).
The effort to destroy the reference to baptism in John 3:5 is of modern origin. The whole religious world agreed, until recent years, that to be born of water meant to be baptized. Truly, it can be said that this interpretation, "is sustained by the consensus of all scholars of all denominations in all ages," and that all attempts to get rid of this fact have sprung from "doctrinal prejudices." There can be no doubt, therefore, that "water" in John 3:5 refers to water baptism, and nothing else. Baptism is the only religious ceremony pertaining to salvation which makes use of water. In the Christian system water is never used in any ordinance except baptism.
According to the Bible, in baptism one is submerged completely and comes forth from the water. This is why Jesus refers to baptism as a birth of water. The Lord was buried in the grave and from it He came forth; hence, He was born from the dead, and Paul declared Him to be "the first-born from the dead," (Col.1:18). If to arise from the grave means to be born from the dead, then to arise from the water means to be born of water. There is nothing which corresponds to a birth of water in all of God's scheme of redemption except immersion in water. Baptism is both a burial and a resurrection, the act by which one is placed in and delivered from the water. Note the language of scripture:
"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," (Rom.6:4).
That baptism consists in the immersion of the whole person is further affirmed in Colossians 2:12:
"buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."
Conybeare and Howson in their great work, "The Life and Epistles of St. Paul, made this fine comment on Romans 6:4:
This passage cannot be understood unless it be borne in mind that the primitive baptism was by immersion, (New Edition, 1962, Wm. B. Eerdmans Pub. Co., Grand Rapids, p. 511).
John Wesley, one of the founders of the Methodist Church, in his Notes on the New Testament, said:
"We are buried with him"--alluding to the ancient manner of baptizing by immersion.
Therefore, to be born of water and to be immersed and raised to walk in newness of life are identical. It is not possible for a person to be born of water when only a few drops are used. The individual who has had water sprinkled or poured upon his head cannot truthfully say that he has been buried with Christ in baptism. In all the Holy Scriptures, water alone was never sprinkled on any person, for any purpose, in any age, by the Lord's authority. The person who has not been immersed in water has not been born anew.
By following the Holy Spirit's instruction one is immersed. He is baptized according to the direction of the Spirit after he hears and believes the Spirit's message: "For by one Spirit are we all baptized into one body," (1 Cor.12:13). Baptism is the means appointed by the Spirit for translating the believer from one realm into another. One must be born of water in obedience to the Spirit's command. Therefore, in being born of the Spirit, the human heart is regenerated with new and holy principles of life and the love of sin is abandoned. The person resolves to turn to God in complete obedience and is immersed in water, arising to live a life of holiness. In this way, people are "born of the Spirit" and are made Christians by "the law of the Spirit," (Rom.8:2). Every change in this entire process is directed by the Spirit of God. The Holy Spirit is the divine agent in both actions of the spiritual birth--the begetting and the delivery; the written word of God is the instrument the Spirit uses to accomplish his work. Thus, the one who has been born again by its influences has, in reality, been born of the Spirit.
As already observed, a birth is a translation; it is a change of state or relationship, which results in a new life in a new realm. Therefore, the new birth brings one into a new state or environment, i.e., into the kingdom of God. Paul said:
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new," (2 Cor.5:17).
Since one is a new creature in Christ, he enters into the new life when he enters Christ. When does one enter into Christ? The Bible teaches entrance by baptism:
"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" (Rom.6:3).
"For as many of you as have been baptized into Christ have put on Christ," (Gal.3:27).
The Bible says that a person is baptized into Christ and the person in Christ is then a new creature. One is not a new creature until he enters into Christ, and one is not in Christ until he is baptized into Him. At this time, one is raised from the water to "walk in newness of life," but not before. The new life follows the resurrection from baptism in water, (Romans 6:4).
Life begins when the gospel is preached and a person believes it; then the penitent believer is baptized into Christ, and it is in Christ that the new life is enjoyed. Hence, the Bible teaches that baptism is a part of the new birth. The new life is produced by the new birth, and as one comes forth from the grave of baptism, he is a new born babe in Christ, having been born of water and of the Spirit.
In being born again, one is translated from the kingdom of Satan into the kingdom of Christ, where he obtains the forgiveness of sins, (Col.1:13-14). The birth "of water and of the Spirit" in John 3:5 is the process by which one is translated from the world into the church, from the kingdom of darkness into the kingdom of God's dear Son. One birth, of one element and one agent--the water and the Spirit-translates a man into the kingdom. The new birth, therefore, includes the entire process of becoming a child of God. In plain terms, being born again simply means becoming a Christian.
Consequently, when the new birth in its entirety is accomplished: 1) the mind is renewed; the heart has been changed; faith has been produced--that is the begetting, and; 2) the individual has been baptized into Christ--that is the deliverance.
The metaphor of the new birth is ruined by either of the following processes: 1) when baptism is put before faith, since in infant baptism the birth occurs before the begetting; 2) when immersion is changed to sprinkling or pouring, since by neither act is there a coming out of the water, or a birth of water.
Since Nicodemus in his conversation with Christ seemed entirely mistaken about the kind of birth Jesus had in mind, Christ further said to him, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," (John 3:6). By this Jesus meant that the physical birth is a birth of the flesh, and the new birth is a birth of the spirit of man. In the new birth the human spirit undergoes a deep and vital change in its conceptions and affections, which is produced by the Holy Spirit. The inner man is renewed in knowledge (2 Cor.4:16; 5:1; Col.3:10; Eph.4:24), but the man who is born again is the same physical man as he was before. Hence, in the spiritual birth, the spirit of man, the inward man, is born anew, (cf. Rom.1:9; 7:22,25).
Nicodemus must have marvelled at the thought of a spiritual birth, for Christ continued by saying, "Marvel not that I say unto thee, Ye must be born again," (John 3:7). Then Jesus used the wind for an illustration. He said, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit," (John 3:8). Much of the discussion concerning the work of the Holy Spirit as an agent in the new birth has been caused by a misconception of Christ's language in this passage. Many think this verse teaches the direct, irresistible, and mysterious operation of the Holy Spirit in conversion; that the new birth is a sudden, miraculous, and inexplicable experience, better felt than told. They say as the wind moves mysteriously, so does the Spirit, breathing upon whom He will arbitrarily, thereby affecting the inward change called the birth of the Spirit. But Jesus did not say, "As the wind . . . so is the Spirit," or "so is the operation of the Spirit" or "so does the Holy Spirit operate in the new birth." Neither was Christ talking about the new birth as a miraculous process, nor was He talking primarily about the operation of the Holy Spirit. He did not say that the new birth, or that the Spirit, is like the wind blowing. He said, ". . . so is every one that is born of the Spirit." The illustration of the unseen blowing of the wind shows that the kingdom of Christ is a spiritual kingdom; and that it is the spirit of man, the inner man--invisible, like the wind--that is begotten, or born of the Spirit. The soul is the one that is born again.
David Lipscomb, a prominent nineteenth century gospel preacher and writer, explained:
That which is born, or begotten, of the Spirit is not the fleshly man that you can see, but the intangible, spiritual part of man--the spirit, invisible, like the wind, (A Commentary on the Gospel of John, Nashville: Gospel Advocate Co., 1939, p. 46).
It is a fallacy to insist that the Spirit works like the wind, blowing here and there, converting people independent of their wills by an irresistible act of God's will. The Holy Spirit always works in the new birth through the gospel and never in some direct, mysterious manner. If the Spirit does work directly and miraculously, then God would be a respector of persons if the Spirit did not transform everybody, (Acts 10:34-35). Christ's statement in John 3:8, therefore, cannot support the theory of the direct operation of the Holy Spirit in the new birth. One is born of the Spirit by hearing and obeying the Spirit's message, the gospel of Christ.
By studying the many examples of conversion one learns exactly what the new birth is. These are recorded in the Book of Acts. For it is here, after the church was established, that the process of being born again is amply demonstrated. Although there is no record of the apostles saying, "You must be born again," they preached its equivalent. Now, note some examples which describe how souls were born anew into the kingdom of God.
1) On the day of Pentecost, the kingdom of Christ was established, and, as Jesus promised, the Holy Spirit came upon the apostles to guide them into all truth, (John 14:16-17,26; 15:26-27; Acts 1:4-8; 2:1-4). On that day, for the first time, the full gospel of Christ (including the facts of His death, burial, and resurrection) was presented. After the people had listened to Peter's sermon, many were convinced that Jesus was the Christ and cried out, "Men and brethren, what shall we do?" He said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins," (Acts 2:38). They were then clearly instructed in the way of salvation, the new birth. Three thousand obeyed and entered the kingdom of God that day. Several years later, Peter wrote to Christians scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, and told them that they had been "born again," (1 Pet.1:1,23). Some of these were among those who had been saved on that Pentecost day, (Acts 2:9-10). When Peter preached the first gospel sermon, he sowed the seed of the kingdom; men heard it, believed it, and received it into their hears and were begotten. When they asked what to do to be saved, they were told to repent and be baptized, and they obeyed. And all those who believed, repented, and were baptized for the remission of sins, were added to the church. "And the Lord added to the church daily such as should be saved," (Acts 2:47). That made them citizens in the kingdom, for the Lord's church is the kingdom. Therefore, the same process by which one enters the kingdom also adds him to the New Testament church. One cannot be a new creature in Christ without being in the church, the family of God, (1 Tim.3:15). The conversion of the three thousand, recorded in the second chapter of Acts, is a clear example of the new birth.
2) The conversion of the Samaritans, as a result of the preaching of Philip, is another example of the new birth. The inspired evangelist went to Samaria and preached Christ. Many heard, believed, and were baptized, (Acts 8:5-12). They were born again, born of water and of the Spirit.
0404973) The Ethiopian treasurer heard the gospel, believed it, confessed his faith in Christ, and, having a contrite spirit, was immersed, (Acts 8:26-39). The eunuch arose from the water to a new life. He "went on his way rejoicing," a new creature in Christ. He, too, underwent the new birth.
4) The entire process of the Corinthian's new birth is expressed in these words: "And many of the Corinthians hearing believed, and were baptized," (Acts 18:8).
So John 3:1-8 should be studied in connection with the simple examples of people being born again. What occurred in these instances is what Christ had in mind when He spoke to Nicodemus about being born of water and of the Spirit. In their preaching, the apostles set forth the new birth in a very simple way when they told sinners what to do to be saved. Hence, the new birth can be best understood by an example, and there is no better way to explain Scripture than by Scripture. Therefore, hearing the gospel, believing the gospel, sincerely repenting of sin, confessing Christ to be God's Son, and being baptized in the name of the Lord constitutes the new birth. When one does these things, he enters into the kingdom of God.
In addition, note some other passages relating to this spiritual change, the new birth.
1) Note these three statements of Christ regarding entrance into the kingdom: (1) Born of water and of the Spirit = enter the kingdom, (John 3:5); (2) be converted = enter the kingdom, (Matt.18:3); (3) do God's will = enter the kingdom, (Matt.7:21). If one cannot understand the expression, "born of water and of the Spirit," then perhaps he can understand "conversion." But if conversion, or turning to the Lord cannot be understood, then surely "doing the Lord's will" can be. All these terms are the same; and the result is the same--entrance into the kingdom. A person who does not obey the will of God cannot be a citizen of the kingdom. These three are equal to the same thing and must, therefore, be equal to each other.
2) Observe that the new birth is explained in these words of Christ: Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned," (Mar 16:15-16). During the Lord's personal ministry He taught the principles of the kingdom of heaven in parables and figures of speech, but after His resurrection, He gave plain commands. Jesus here, prior to His ascension, stated the same requirements for salvation that He did to Nicodemus, but this time, He did not use a figure of speech. The two statements of Christ, John 3:5 and Mark 16:16, are identical in meaning.
3) Compare the language of Christ with the statements of the Apostle Paul on the subject of the new birth: Christ said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," (John 3:5). Paul said, ". . . that he [Christ] might sanctify and cleanse it [i.e., the church] with the washing of water by the word," (Eph.5:26); ". . . not by works of righteousness which we have done, but according to his mercy he [God] saved us by the washing of regeneration, and renewing of the Holy Ghost," (Titus 3:5). The essentials of these passages, placed in parallel, are:
| John 3:5 | Ephesians 5:26 | Titus 3:5 |
| Born of water | Washing of water | Washing of regeneration |
| Born of the Spirit | By the word | Renewal of the Spirit |
| Enter into the kingdom | Cleansed | Saved |
People are cleansed "with the washing of water by the word." The washing is baptism, (cf. Heb.10:22; Acts 22:16)). The "washing of regeneration" is the washing that pertains to, or is a part of, regeneration. It, too, is baptism. Literally, these passages teach that people are saved by faith and baptism in obedience to God's word (a parallel to John 3:5 and Mark 16:16).
The new birth is "regeneration," meaning "beginning again," or being re-born spiritually. It includes the entire process of initiation into the kingdom of God--faith and baptism. The "renewing of the Holy Spirit" is the Spirit producing faith in the heart through the word of truth. It is a necessary part of the new birth, but it is not all of it. Baptism is also a part of it. Baptism is not, however, the whole process of regeneration. Baptism is not the new birth, but it is included in the new birth. After the inward change is accomplished by the Spirit through the word, the individual is ushered into the kingdom by immersion.
To baptize an unbeliever or one incapable of belief is not New Testament baptism. Baptism is not merely a physical act. Scriptural baptism requires that the subject believe. A baby cannot be baptized because it lacks the prerequisites of baptism (Matt.28:19-20); everyone who becomes a member of the church must first be taught of God:
"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me," (John 6:45).
Those who are members of the church are members by faith:
"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ," (Gal.3:26-27).
Furthermore, since Paul says that God saves by the "washing of regeneration"--which is baptism--but not by man's works; baptism, then, is not a work of the righteousness of men. It is a work of the righteousness of God, (cf. Matt.3:15; Rom.1:16-17; 10:1-3; Acts 10:34-35; Psa.119:172; Isa.64:6; John 6:28-29). There is no mystical power in baptism itself; neither is there any mystical power in faith. Christ the Saviour becomes the author of one's salvation when he obeys Him, (Heb.5:8-9). Salvation is extended only to those who obey the Lord.
"Joining a church" is not synonymous with being "born again," in spite of the fact that the struggle for numbers has placed the names of thousands of people on church rolls, many of whom have never been born again. In reality, such people are not in the Lord's church. Christ's statement, "Except a man be born again . . . of water and of the Spirit, he cannot enter the kingdom of God," puts the new birth between the sinner and the kingdom of God.
In this study these facts have been noted:
1) Christ told Nicodemus that none could enter the kingdom of God without being born anew of water and the Spirit.
2) In the spiritual realm, a person is begotten of God, through the gospel, the seed of the kingdom.
3) One is begotten of the Father through the Holy Spirit when he believes the gospel.
4) After being begotten, or made a believer, one is born again when his faith leads him to repent, confess, and be immersed.
5) When the believing penitent is baptized, he is then born of water and of the Spirit and enters into the kingdom of God, God's family.
6) Therefore, except a person is immersed in water, after believing in his heart that Jesus is the Son of God, he cannot become a Christian.
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