Have You Really Been Born Again?

The subject of the New Birth has been much discussed ever since the Lord Jesus promised this blessing in about AD 27 or 28. But along with the promise, there has been a great amount of misunderstanding. confusion, and even debate. We don’t assume to say that this topic is one that is without some disagreements and there are many different views. Generally, people are just happy to live with their confusion and think that it is not really a “big deal” to notice this perplexity—and to live with it.

However, this should be a concern for you and for me. While it may be possible for a person to be mistaken about the dimensions of the Ark of Noah or the names of the apostles, we know that this is a subject that is crucial to understand. Why do we say this?

We might observe that to be “born again” is the same as being “born from above” and this is equivalent to the more linguistic and theological term “regeneration.” The term means to be “born anew.” It is not a reference to anything that we might normally experience but it is an entirely new one. And it is a vital—even a necessary—experience since one must have it to “see” the kingdom of God and “enter” His kingdom (John 3:3, 5). This is why it is an important question to ask ourselves: Have I been born again? Have I been born from above? Have I been born of God (John 1:13; see also 1 John 3:9; 4:7; 5:1, 4, 18)?

Jesus said, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (John 3:3). This “new birth” is possible and comes to us through the Word of God or the preaching of Christ (James 1:18 and 1 Peter 1:23) as well as by means of the Holy Spirit of God—which we’ll see below.

Thus, Paul wrote that God saves us not on the basis of deeds which we have done in righteousness, but “according to His mercy” (Titus 3:5). How did the Lord do this? Paul answers, “. . . by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5b). One is born of God by means of the Word as well as the Holy Spirit. Both basics are crucial.

The Lord Jesus, in His original discussion with Nicodemus, goes beyond the verse we noticed earlier (John 3:3). He explains it this way: “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. . . . Do not be amazing that I said to you, You must be born again” (John 3:5, 7). One thing that raises this statement from the Lord Jesus to the highest level is the wording of His statement.

Notice that Jesus uses the term “unless.” We know that this is an important promise and warning! If the IRS were to say, “Unless you file your income tax statement next year, you will be in serious trouble,” I think that we would consider this fair warning. But Jesus goes on from there. He says that if we fail to experience the special “birth” (birth of water and the Spirit) mentioned, we “cannot enter into the kingdom of God” (John 3:5). Doesn’t this strike you as an extreme statement? An extreme warning and promise? It is one thing to say that we must be born again (v. 7). But beyond this, Jesus said that unless we are born again” we cannot see the kingdom of God (v. 3). If that were not enough, the Lord Jesus also explains, that unless one is born of water and the Spirit “he cannot enter into the kingdom of God” (v. 5).

Interestingly, Nicodemus really didn’t understand these things. He was totally confused and wondered if Jesus meant a literal physical birth from the womb of his mother (v. 4). But even after Jesus explained further, this Jewish teacher replied, “How can these things be” (v. 9). Notice that he did not deny these things. He didn’t object to them. He was just confused. He was perplexed.

What did our Lord’s words mean to the original hearers and readers of the Gospel of John?

We see that the new birth comes to us through the means of the word of God or the truth of God (James 1:18; 1 Peter 1;22-23). There is also the Holy Spirit’s influence or activity. We also see a further element of the new birth. It comes by “the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5b). The act of regeneration on God’s part comes through a “washing.” This washing comes at conversion or salvation in which one is not only washed but also sanctified and justified (see 1 Corinthians 6:11).

These different elements unite for the person who comes to God through the Lord Jesus.  When one submits to the word of truth and is regenerated by the Holy Spirit, he is brought into a completely new spiritual realm! It is the realm of the Spirit (John 3:3, 5). Thus, we read that one is “born of water and the Spirit.” As students of church history know, the chief explanation of this event in the second, third, and fourth centuries, was that one is born of water and the Holy spirit when the Holy Spirit impels a person to come to the water and be immersed into Christ (baptized). The Holy Spirit’s agency is reliable in telling us the Spirit’s involvement in salvation.

It is interesting to note that the term “water” (Greek “hudor”) in the context of Christ’s words refers to literal (and not symbolic) water. We refer to such places as John 2:7; 3:23; 4:46; 13:5). We know that water can be used symbolically (e.g., John 4:10, 15; 7:38) but it is important to note that hudor can be used of literal water also—and is generally used in this way. (See also John 3:25-26; 4:1-2.)

Someone may ask, “Why can’t we just take the water as symbolic?” Symbolic of what? When Jesus said that one must be born of water and the Spirit, what kind of symbolism could be involved with the water? Could it be a symbol of the Holy Spirit? Thus, Jesus would be saying, “Unless one is born of the Holy Spirit and the Holy Spirit, he cannot enter the kingdom of God.” Of course, this makes no sense. Maybe the Word of God then? Jesus would be saying, “Unless one is born of the Water of the Word and the Holy Spirit, he cannot enter into the kingdom of God.” Again, this idea doesn’t sound convincing.

Another common interpretation is that this refers to the “water” involved in the birth process. You may say that this is somewhat of a strange view chosen to avoid the normal meaning of the terms. There is no indication that Jesus is referring to the amniotic “water” involved in the birth process. This is why we must say that this is a strained interprepation. We would ask:  Why don’t we take water to mean water?

If we were to undertake a study of salvation itself, we would see a connection—a direct connection—between spiritual blessings as they relate to faith (John 3:14-18, 36), to repentance (Acts 2:38-39), to confessing Jesus as Lord (Romans 10:9-10), and to similar responses on our part. In the passage in which we have been discussing this subject, we do see that the new birth is related to faith in Christ (John 3:3, 5, 7 with vv. 14, 16-18, 36). At one time, except for the time of Zwingli (1484-1531) and later, presumably everyone agreed that one was regenerated when he was baptized. Yes, they were wrong on a great number of aspects of this experience (for instance, often the matter was that of “baby baptism” apart from faith) But they didn’t seem to doubt the connection between the new birth and baptism. Of course, Zwingli changed this, but wouldn’t it be wise to find our answers before the time of Zwingli? (Even Luther strenuously objected to the Zwinglian “no baptism” view!)

We think that most people just assume that many/most modern preachers and theologians have it right in regard to baptism. After all, how often have you heard a lesson, or read a tract, or read a book dealing with this matter? It is rare. But why? Something so serious as this deserves much discussion. And we don’t just mean someone’s ability to just say that baptism is a “work” that has no place in our response for salvation (cf. Ephesians 2:8-9)! We must go beyond this and look at baptism the way that Jesus did.

I know that there remains much to think about and discuss. However, would you not say that this subject deserves a careful exegesis of regeneration, baptism, and the like? If this question pertains to hundreds of millions of souls, would it not be something that should be examined thoroughly? Regardless of our past, we need to find answers that will meet the test of time and experience. (See Handbook on Baptism¸by J. W. Shepherd, pp. 320-338.)

A person may say, “I can see that when Jesus said that a person must be born of water and the Spirit” there are reasons for accepting this as baptism. As I studied this matter, several points stood out:

1. If baptism involves a burial and resurrection (Romans 6:3-5; Colossians 2:11-13), we can see that it can also be linked to a birth (John 3:5).
2. If “water” can be linked to literal water in the context (cf. 2:7, 9; 3:3:23, 26; 4:1-2; etc) it is not surprising that Jesus Himself would connect baptism to literal water.
3. If being born of water and the Spirit (3:5) makes sense, why need we find another sense?
4. If being born of water cannot refer to a birth of the Word or birth of the Spirit, why should we not take this as an actual birth of water and the Spirit?
5. If the birth of water and the Spirit is needed to enter the kingdom of God (John 3:5), we would do well to remember that baptism of water and the Spirit are also connected to the spiritual gifts of salvation (Mark 16:16; 1 Peter 3:21), forgiveness (Acts 2:38), a washing away of sin (Acts 22:16), entrance into Jesus Christ (Romans 6:3; Galatians 3:27), new life in Christ (Romans 6:4-5; Colossians 2;13). This is similar to those scriptures that speak of salvation by faith or salvation through repentance.
6. A worthy consideration would be this: If the Spirit is the literal Holy Spirit, why wouldn’t water be literal water? Why should we look for symbolism if this is not really needed?
7. Even if we were to say that being born of water and the Spirit were symbolic, we know that there are a number of other quite clear, literal, and unambiguous scriptures that show God’s spiritual gifts given in response to baptism (see under No. 5 above).

We know that God can give further light on all of these matters and every other matter of Biblical interpretation. For this reason, we do seek God’s further understanding on Christ’s words as this place.  But we do think that these are a few of the ones that we should keep in mind regarding our Lord’s words and promise, “Unless one is born of water and the Spirit he cannot enter into the kingdom of God” (John 3:5).

–Richard Hollerman