Bible Study Blog


 

Session 7: July 23, 2022

Scripture Reading: John 3:1-15 (and maybe John 3:16-21)

Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, 2 came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.” 3 Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?”

5 Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. 6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must all be born from above.’ 8 The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

9 Nicodemus replied, “How can these things be?” 10 Jesus answered, “Are you the teacher of Israel and yet you don’t understand these things? 11 I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony. 12 If I have told you people about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 13 No one has ascended into heaven except the one who descended from heaven—the Son of Man. 14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 so that everyone who believes in him may have eternal life.”

This week I want to slow down a bit and focus on the phrase “born again” (which the NET Bible translates as “born from above”). As usual, I will also briefly discuss the context of the passage and the Greek linguistic nuances.

I.            Context—Who were the Pharisees?

A Christian website explains:

The Pharisees were an influential religious sect within Judaism in the time of Christ and the early church. They were known for their emphasis on personal piety (the word Pharisee comes from a Hebrew word meaning “separated”), their acceptance of oral tradition in addition to the written Law, and their teaching that all Jews should observe all 600-plus laws in the Torah, including the rituals concerning ceremonial purification.

The Pharisees were mostly middle-class businessmen and leaders of the synagogues. Though they were a minority in the Sanhedrin and held a minority number of positions as priests, they seemed to control the decision-making of the Sanhedrin because they had popular support among the people.

Among the Pharisees were two schools of thought, based on the teachings of two rabbis, Shammai and Hillel. Shammai called for a strict, unbending interpretation of the Law on almost every issue, but Hillel taught a looser, more liberal application. Followers of Shammai fostered a hatred for anything Roman, including taxation—Jews who served as tax collectors were persona non grata. The Shammaites wanted to outlaw all communication and commerce between Jews and Gentiles. The Hillelites took a more gracious approach and opposed such extreme exclusiveness. Eventually, the two schools within Pharisaism grew so hostile to each other that they refused to worship together.

The Pharisees accepted the written Word as inspired by God. At the time of Christ’s earthly ministry, this would have been what we now call the Old Testament. Unfortunately, the Pharisees gave equal authority to oral tradition, saying the traditions went all the way back to Moses. Evolving over the centuries, the Pharisaic traditions had the effect of adding to God’s Word, which is forbidden (Deuteronomy 4:2). The Gospels abound with examples of the Pharisees treating their traditions as equal to God’s Word (Matthew 9:14; 15:1–9; 23:5; 23:16, 23; Luke 11:42). Jesus applied the condemnation of Isaiah 29:13 to the Pharisees, saying, “Their teachings are merely human rules” (Mark 7:7).

II.            The Double Entendre—Born Again or Born from Above

The following two footnotes to John 3:3 on the NET Bible explain the issue very well:

Or born again. The Greek word ἄνωθεν (anōthen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

The word ἄνωθεν (anōthen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

III.            Born Again—An Ontological Change or a Forensic Change? Both

(Although the section above suggests that the more correct expression is “born from above,” the undeniable fact is that “born again” is the widely used phrase. So, I will also use the phrase “born again.”)

Regardless if you are a Christian or not, you have probably heard the expression “born again” or “born again Christian.” What does that mean? The origin of the phrase is John 3:3 (although it also appears in 1 Peter). The meaning of it is recognized by nearly every Christian tradition, and it generally involves two ideas, one forensic and one ontological. Let’s discuss each in turn.

A Forensic Change—Justification

Nicodemus thought he was already a son of God by virtue of his ancestry. He was a Jew so, in his mind, that conferred him the correct status before God. Jesus corrects Nicodemus. For Nicodemus to truly hold the correct status—that of being a child and heir of God—he must be born again. The idea of having the correct status or standing before God is a forensic (i.e., legal) idea. A modern example would be citizenship. The day I became a United States citizen, my person (or substance) did not change. I was the same guy the day before and the day after I became a citizen. I did not become a free-speech-defending person by virtue of my legal status. (Hopefully I am such a person, but the point is that it didn’t happen because of a stamp on a document.) Citizenship was merely a forensic change. However, I don’t use the word “merely” to minimize the importance of a forensic change. Becoming a citizen had tremendous impact in my life—granting me rights I did not have before.

Similarly, new birth causes a forensic change in the believer. He now enjoys citizenship in the Kingdom of God. That citizenship is only possible because of another forensic change—the believer now stands blameless (or forgiven) before God. This idea is often called justification.

An Ontological Change—Regeneration

Nicodemus, like everyone else, is a fallen man. The Kingdom of God is a place with no evil. Everyone will follow God perfectly—a being of infinite goodness, wisdom, and justice. How can a man ruled by flesh do anything else but obey his own flesh? How can a man, whose very nature is opposed to the Spirit of God, follow the Spirit instead? That man must be changed. He must turn (or be turned) from his evil ways and start growing in the righteousness of God. This is the ontological component of new birth. The very person, his substance, is changed. This idea is often called regeneration.

These ideas of justification and regeneration are so important and central to the Christian faith, that I decided to set forth examples from multiple denominations. Notice that different denominations may differ on the moment of rebirth (i.e., baptism vis-à-vis a born-again experience), but the doctrinal unity on the new birth is incredible.

Baptist Faith and Message 2000, IV Salvation

Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.

A. Regeneration, or the new birth, is a work of God’s grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace.

Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Saviour.

B. Justification is God’s gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God.

Book of Concord, III. The Righteousness of Faith Before God

5. We believe, teach, and confess that according to the usage of Holy Scripture the word justify means in this article, to absolve, that is, to declare free from sins. Prov. 17:15: He that justifieth the wicked, and he that condemneth the righteous, even they both are abomination to the Lord. Also Rom. 8:33: Who shall lay anything to the charge of God’s elect? It is God that justifieth.

6. We believe, teach, and confess also that notwithstanding the fact that many weaknesses and defects cling to the true believers and truly regenerate, even to the grave, still they must not on that account doubt either their righteousness which has been imputed to them by faith, or the salvation of their souls, but must regard it as certain that for Christ’s sake, according to the promise and [immovable] Word of the holy Gospel, they have a gracious God.

8. We believe, teach, and confess that, although the contrition that precedes, and the good works that follow, do not belong to the article of justification before God, yet one is not to imagine a faith of such a kind as can exist and abide with, and alongside of, a wicked intention to sin and to act against the conscience. But after man has been justified by faith, then a true living faith worketh by love, Gal. 5:6, so that thus good works always follow justifying faith, and are surely found with it, if it be true and living; for it never is alone, but always has with it love and hope.

Catholic Encyclopedia, Regeneration

Regeneration is a Biblico-dogmatic term closely connected with the ideas of justification, Divine sonship, and the deification of the soul through grace. Confining ourselves first to the Biblical use of this term, we find regeneration from God used in indissoluble connection with baptism, which St. Paul expressly calls "the laver of regeneration" (Titus 3:5). In His discourse with Nicodemus (John 3:5), the Saviour declares: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." In this passage Christianity from its earliest days has found the proof that baptism may not be repeated, since a repeated regeneration from God is no less a contradiction than repeated physical birth from a mother. The idea of "birth from God" enjoys a special favour in the Joannine theology. Outside the Fourth Gospel (1:12 sq.; 3:5), the Apostle uses the term in a variety of ways, treating "birth of God" as synonymous now with the "doing of justice" (1 John 5:1, 4 sq.), and elsewhere deducing from it a certain "sinlessness" of the just (1 John 3:9; 5:18), which, however, does not necessarily exclude from the state of justification the possibility of sinning (cf. Bellarmine, "De justificatione", III, xv). It is true that in all these passages there is no reference to baptism nor is there any reference to a real "regeneration"; nevertheless, "generation from God", like baptismal "regeneration", must be referred to justification as its cause.

United Methodist Church, Book of Discipline, The Confession of Faith of the Evangelical United Brethren Church, Article IX—Justification and Regeneration

We believe we are never accounted righteous before God through our works or merit, but that penitent sinners are justified or accounted righteous before God only by faith in our Lord Jesus Christ.

We believe regeneration is the renewal of man in righteousness through Jesus Christ, by the power of the Holy Spirit, whereby we are made partakers of the divine nature and experience newness of life. By this new birth the believer becomes reconciled to God and is enabled to serve him with the will and the affections. We believe, although we have experienced regeneration, it is possible to depart from grace and fall into sin; and we may even then, by the grace of God, be renewed in righteousness.

17th Catechetical Lecture, Saint Cyril of Jerusalem

[I]f you play the hypocrite, though men baptize you now, the Holy Spirit will not baptize you. But if you approach with faith, though men minister in what is seen, the Holy Ghost bestows that which is unseen. . . . [I]f you be counted worthy of the grace, your soul will be enlightened, you will receive a power which you had not, you will receive weapons terrible to the evil spirits . . . .

If you believe, you shall not only receive remission of sins, but also do things which pass man's power. receivest now remission of thy sins, and the gifts of the King's spiritual bounty.