John 3:5 (Go to this verse :: Verse pop-up)
We need to consider that Jesus also uses water in a figurative sense in John 3:5. To what, then, does He refer? John 4:13-14 gives us a clue. Jesus says to the woman at the well: "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life." This water that Jesus speaks of can in no way be literal water.
John 7:37-39 expands on this:
On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.
These verses clarify that the Bible uses water as a figure of the Holy Spirit both in terms of its cleansing properties and as a source of power. Could Jesus be using water in this way in John 3:5?
The Bible frequently mentions the Word of God in conjunction with birth and life. Psalm 119:50 reads, "This is my comfort in my affliction, for Your word has given me life." Paul adds in I Corinthians 4:15, "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel." The gospel is composed of words. We are instructed in James 1:18, "Of His own will He brought us forth by the word of truth."
Peter makes a remarkable declaration in I Peter 1:22-23:
Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and abides forever.
The imagery of God's Word also includes the idea of cleansing power. It is likened to water because water cleanses, as Psalm 119:9 shows: "How can a young man cleanse his way? By taking heed according to Your word." Jesus adds in John 15:3, "You are already clean because of the word which I have spoken to you." Paul says in Ephesians 5:26, ". . . that He might sanctify and cleanse [the church] with the washing of water by the word."
With all of these references feeding into Jesus' teaching in John 3:5, we can be confident that the water He refers to includes all three of these figures—that it quenches a person's spiritual thirst, facilitates his spiritual birth, and cleanses him from his spiritual filth. We can conclude that Jesus' reference to "water" in John 3:5 should be understood as closely attached to "Spirit."
E.W. Bullinger, in Figures of Speech Used in the Bible, p. 664, says that in this context we are dealing with a figure of speech called hendiadys, which literally indicates "one by means of two." In a hendiadys, two words—in this case, "water" and "spirit"—are employed to get the point across, but only one idea is intended. One of the words, "Spirit," expresses the point, but the other word, "water," intensifies "Spirit" to the superlative degree.
It is God's Holy Spirit that is the instrument of both the cleansing and the birth of the divine nature in us. "Water" intensifies and magnifies "Spirit" by means of the many figurative ways God's Holy Spirit is shown working: as a means of God's light- and life-giving Word, of spiritual power, and of cleansing.
Jesus says in John 6:63, "It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life." This statement clarifies matters: The water, the Word, and the Holy Spirit must be considered together—as one element—that precipitate the new birth, all being given from above. Considering them as one makes Jesus' declaration stronger.
John W. Ritenbaugh
Born Again or Begotten? (Part Two)