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Bible verses about Born of the Spirit
(From Forerunner Commentary)

John 3:6

Some have mistakenly used this verse as proof that an individual is not born again until he is composed of spirit. However, Jesus is not considering a person's bodily composition at all. A Bible student can be misled by abruptly abandoning Jesus' use of spiritual imagery and returning to a literal interpretation. Like the rest of the context, verse 6 must be understood spiritually and figuratively.

The verse states why the new birth is necessary. Flesh can continue to give birth only to what it has always produced: flesh. Yet, Jesus states clearly in John 6:63, "The flesh profits nothing." In John 8:15, He accuses the Jews of judging Him according to the flesh rather than using God's Word—which is Spirit—as their evidence. In both of these cases, Jesus is also speaking figuratively.

In Greek, "flesh" is sarx (Strong's #4561). Jesus and Paul commonly use the term as a metaphor for sinful man's nature, sometimes also described as "carnal." Used in this way, sarx is morally negative, even though by creation a person's flesh is not intrinsically negative. Figuratively, it symbolizes the unregenerate moral and spiritual state of man that almost continuously generates sinful acts. "Flesh," then, represents the inward, carnal inclination rather than muscle, skin, and bones—disposition rather than composition.

Paul writes in Romans 7:18, "I know that in me (that is, in my flesh) nothing good dwells," meaning nothing good spiritually. Later, in verse 25, he admits that his "flesh [serves] the law of sin." In Galatians 5:15-17, he positions the Holy Spirit as the opposite of the flesh, declaring that these two are at war:

But if you bite and devour one another, beware lest you be consumed by one another! I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.

Biblically, the term "born" or "birth" is used, not only to indicate coming from the womb as in mammalian birth, but also to describe the source or beginning of a thing, an event, or series of events. For example, we speak of the birth of a nation, an institution, or a concept. The "womb" of those births was an event or series of events that triggered the inception of a new direction, manner of life, activity, or thought.

This is how Jesus is using "born" or "birth" in John 3. He is not speaking of the birth of a human child but the birth of a new nature. The events triggering this birth are the calling of God, repentance from sin, justification through faith in Christ's death, and the receipt of God's Holy Spirit. All of these are effects of the acts of the spiritual God.

Conversely, human nature gives birth to more human nature and thus more of human nature's sinful works. It cannot do otherwise. As Job 14:4 says, "Who can bring a clean thing out of any unclean? No one!" Paul makes the same point theologically:

For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. (Romans 8:6-8)

The flesh expresses itself, produces, and gives birth to the works of the flesh and thus to immorality, impurity, sensuality, idolatry, and other evils, as Galatians 5:19-21 details. Though the flesh is capable of doing some good things (Matthew 7:11), in relation to God and His way, the evil will always dominate. The natural, fleshly condition of man will always exhibit the same propensities. In contrast, the Holy Spirit gives birth to and is expressed by the fruit of the Spirit: love, joy, peace, etc. (Galatians 5:22-23). Therefore, a change must take place from a life dominated by the natural human heart to one motivated by God's Spirit—or a person will never be prepared for the Kingdom of God.

John W. Ritenbaugh
Born Again or Begotten? (Part Two)


 

John 3:6

In the context of His instruction, Jesus gives not one indication that, when He refers to being "born of the Spirit," He intends us to think of a post-resurrection event. The context is strictly one of birth and its products. In addition, He is not even speaking of being composed of spirit. He is describing the present and near future of the born-again person while he is still flesh and blood as well as what he produces or gives birth to in his life—especially his new spiritual life. Thus, the so-called "hatpin test" does not apply here at all. It entirely misses the point Jesus is making!

Barnes' Notes ("John," p. 203) comments regarding John 3:6: "Is Spirit. Is spiritual, like the spirit, that is, holy, pure." It is the birth of the spiritual heart and mind that enables a person to be spiritual in his attitudes, conduct, and perspective. Barnes goes on to say, "Here we learn, first, that all men are by nature sinful. Second, that none are renewed but by the Spirit of God. . . . Third, that the effect of the new birth is to make men holy."

Being "born of the Spirit" is not a "pregnancy" produced by God's gracious act of imparting His Spirit, but the birth—beginning—of a holy, spiritual mind, the mind of Christ. That the person is "seeing" the Kingdom of God, has "entered" into it, and is producing the fruits of the Spirit are evidence that he is already born of the Spirit.

John W. Ritenbaugh
Born Again or Begotten? (Part Two)


 

John 3:8

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 Spiritthe 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)


 

 




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