The teaching on the born-again doctrine—found primarily in John 3 but expanded by Paul, Peter, and John in later writings—has been prone to misunderstanding since Jesus Christ spoke to Nicodemus about it nearly two thousand years ago. In fact, Nicodemus immediately misconstrued what Christ meant, understanding His analogy on a purely physical level, as another literal birth. He was not alone in this. A study of Jesus' discourses throughout the book of John shows that people frequently interpreted His entirely spiritual instruction in a physical manner, and thus failed to grasp the truth He taught.
That Christ's teaching on being born again is pivotal is revealed in the fact that it is the first major discourse that John records. In addition, it is introduced with the words, "Most assuredly, I say to you" (NKJV) or "Verily, verily, I say unto thee" (KJV), a construction that announces that what follows is significant and weighty, urging us to pay close attention.
Even so, it is not necessary for us to understand all the particulars of the born-again doctrine to be saved, although a deeper understanding of it helps us to grasp how God perceives us once we experience the born-again event. This teaching reveals that God sees us as His children, already part of His Family Kingdom, and able to function as adults before Him in this world. Further, it shows that, to Him, we are a new creation embarking on a spiritual journey, in which we will grow in the grace and knowledge of Christ and transform into His image.
In turn, this doctrine should also teach us how to perceive ourselves once we are converted. We are not what we once were—spiritually dead to God and His way of life—but now we are alive in Christ, heirs of salvation, and free from spiritual bondage, able to pursue the holy, righteous character of our Savior. Jesus' teaching reveals that we are special to God, and at the same time, that we are responsible for what we have been given and under judgment, unlike the rest of the world.
John W. Ritenbaugh
Born Again or Begotten? (Part Two)
John 3:8 expands on the sovereign character of God's personal involvement in each person's new birth. At the same time, Christ teaches us that we should judge what has happened in the born-again person's life by what it produces. He illustrates this by saying, "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit."
This is another verse where people jump to a wrong conclusion, concluding that Christ is speaking of a post-resurrection situation. They do this by assuming that a person is not born into the Kingdom of God until the resurrection. At that time, they will indeed be composed of spirit and be invisible like wind. With that as their assumption, they give themselves the "hatpin test," saying, "I can't possibly be born again yet because I'm still human." We must not fall for this line of reasoning, though, because such a thought directly contradicts the exceedingly clear Colossians 1:13, as well as other scriptures. Once again, people who have concluded this have not correctly analyzed another of Jesus' figurative illustrations. The Scripture cannot be broken (John 10:35)! There is another answer, a right answer.
Interestingly, the Greek word underlying "wind" is the same as the one underlying "spirit": pneuma. This truth supplies one facet of proper analysis because wind and spirit share a few characteristics: They are both invisible to human sight, and neither can be controlled by humans. In other words, each is sovereign and independent in its actions. The wind does as it pleases. No human can direct where the wind comes from, nor order where it is to go or what it is to do.
However, even though wind is itself invisible, its effects can be seen. In addition, the sound of its movement can be heard, and the changes it produces—such as trees swaying, dust blowing, and clouds passing across the sky—can be seen. In this same manner, the invisible Spirit, by which a person receives spiritual birth and produces spiritual fruit, operates.
Notice in verse 8 that the definite article "the" appears before the word "Spirit." In this case, "Spirit" is not used as a mere general term, but Jesus draws attention to a particular Spirit—the One who causes our spiritual birth, our Father in heaven. He is spirit (John 4:24), and He is holy (I Peter 1:16). Who can order Him about and direct the course of His actions? He does as it pleases Him. His operations are sovereign, and He has power over even the most hardened of sinners.
We can witness the changes that He produces in people by noting that the formerly sinful person is becoming holy; the immoral person is becoming moral; the stubborn, obstinate person is becoming gentle, thoughtful, and helpful. In other words, just as with the wind, we see the effects of an invisible cause. The Father grants regeneration and repentance, and He reveals Himself, bestowing His Spirit and spiritual growth on whomever He will (Romans 9:15-16). He does these things at the times and in the ways that please Him.
The born-again person knows his life has changed and enjoys it, but we do not always grasp how God operates on our hearts to subdue our wills to His. However, if we take up the challenges of God's calling, understanding comes. As Paul says in I Corinthians 2:10: "But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God."
It is small wonder that Nicodemus was perplexed by Jesus' instruction. He apparently had never dreamed of such a personal, intimate, and continuous relationship with the Creator God.
John W. Ritenbaugh
Born Again or Begotten? (Part Three)
The root and trunk of the born-again doctrine is found within John 3. Matthew, Mark, and Luke do not speak directly of it at all, though without directly naming it, they supply supporting information. It is not until the epistles of Paul, Peter, and especially John that main branches of this doctrine make appearances. Thus, as we begin, it is helpful for us to perceive the wide treatment of figures John uses to prepare us for how he uses them to support the various elements of this important, foundational doctrine.
He begins using symbolism immediately in John 1, identifying Jesus as the Word, the central Figure in God's spiritual work in men's behalf. He continues, speaking of light, darkness, baptism, the Lamb of God, and the Temple, among others, before the reader arrives at John 3.
The imagery regarding the Temple (John 2:18-22) is especially interesting because it immediately precedes Jesus' teaching on born again in John 3. The Jews listening to Jesus immediately reject what He teaches based on what He says being a physical impossibility. Indeed, it is physically impossible, but note that this is the same reason Nicodemus rejects Jesus' teaching on born again. Similarly, in John 4:7-15, the woman at the well immediately jumps to the conclusion that Jesus speaks of natural water, and in John 4:31-38, even Jesus' disciples fail to grasp the spiritual significance of food.
In John 6:32-63, those who listen to His manna discourse follow the same pattern. In fact, His "eat My flesh and drink My blood" imagery so offends many of His disciples that they stop following Him! This consistent failure to grasp the meaning of His imagery continues through the entire book. If, in studying John 3, we follow the same pattern of misunderstanding His spiritual imagery, like Nicodemus, we will also misunderstand being born again.
We must recognize that this spiritualizing continues in John 3. In fact, for the children of God, it not only continues, but it also increases exponentially in terms of its importance to their spiritual lives! It is an unvarnished truth that only those who are born again will see and enter the Kingdom of God (John 3:5). Jesus is teaching that, besides one's biological birth, one must also experience a supernatural, spiritual birth. Just as surely as a Christian is not merely biologically begotten but born, there is no such thing as a non-born-again Christian.
John W. Ritenbaugh
Born Again or Begotten? (Part One)
Among all of the Bible's teachings, the instruction given in John 3 regarding being born again is perhaps the most liable to being misunderstood. In fact, as soon as it was out of Jesus' mouth, Nicodemus misconstrued His meaning, taking Christ's spiritual symbolism literally and physically. Ever since, people have stumbled over various parts of Jesus' teaching in this passage, and usually the stumblingblock is the imagery.
To convey essential, spiritual principles, Jesus uses imagery extensively in the gospels, and perhaps the most in the book of John. Along with John 3's imagery of the new birth, the book contains many references to light, water, bread, blood, blindness, sheep and shepherds, fruit, seed, vines, and several others. In nearly every case, they have spiritual meanings that transcend a plain, literal sense.
The book of John also contains a remarkable witness to the fact that Jesus was constantly being misunderstood. An example appears in nearly every early chapter and continues sporadically to its end. Even in the last chapter, Jesus has to tell Peter three times to feed His sheep before the apostle realizes that His Master is teaching him that he could demonstrate his love for Him by truly caring for His people for the rest of his life.
John W. Ritenbaugh
Born Again or Begotten? (Part Three)
When "spirit" is used in this sense, "air" is the closest physical thing Jesus could use to illustrate His instruction. Air is material, but it is invisible to our eyes, and its invisibility is what He wants us to focus on. Spirit is invisible—but immaterial—and in this specific sense, it has no form or substance. It is non-physical, but it can affect the around and the about, the environment, including a person begotten by means of it.
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part 1)
Ruach is translated as "wind" in the Old Testament. Here, the Greek word is pneuma, which is the equivalent of the Hebrew ruach meaning "an invisible force or power." The illustration refers to wind. A person cannot see air, but it is real, is it not? Its molecules can be packed so solidly, so close together, that they will lift a huge airplane right off the ground. One cannot see the molecules, the atoms, the electrons, or protons, but they are there. We deal with other invisible forces or powers, like electricity and light, on a daily basis, and they certainly exist.
That is the gist of the meaning of spirit. No one would argue that air, of which wind is constituted, is not real, and though it is invisible, it is made up of particles too small for the unaided eye to see. The Bible provides ample evidence to prove that God and angels are not universal nothingness floating around in nowhere. God is not universal mind, conscience, or goodness. He is not an abstract power filling the whole of space. Except for the vast differences in power and potential, the only difference between humans and God is that mankind is earthly flesh and bone whose life is in the blood, while God's body is also flesh and bone but composed of Spirit and immortal.
This has practical ramifications that must be explored because it means that God cannot be omnipresent in the body. The Bible's consistent description of God shows Him at one place at one time, and He is generally seen managing or participating in His creation. We see Him sitting, standing, walking, talking, eating, drinking, commanding, etc., in specific locations. Nowhere is there any mention of God's size, and therefore the conclusion must be that He is of ordinary, human size, and when He became a man, the Scripture says, there was nothing notable about Him except His character and His powerful teaching.
John W. Ritenbaugh
Image and Likeness of God (Part Three)
Like the wind, spirit is invisible. A person cannot see it move or work. However, one can see the effect of what the Spirit does. One can see how it acts on things—just as the wind going through a tree full of leaves. One cannot see the wind, but everyone has seen how it makes the tree's leaves and the branches sway. Some have perhaps witnessed a strong wind knock a nest out of a tree or rip leaves or branches off a tree, but not the wind itself. It is the same with the Spirit. The Spirit moves, and we then can see people react. The people do things. A work gets done. What we see is not the Spirit itself, but the Spirit's fruit.
Richard T. Ritenbaugh
The Two Witnesses (Part Four)
Other Forerunner Commentary entries containing John 3:8: