What the Bible says about Spiritual Birth
(From Forerunner Commentary)

John 3:3 John 3:3 begins to show the profound importance of the born-again instruction by the fact that this doctrine is the subject of the very first of Jesus' discourses recorded by John. It is as if everything regarding our spiritual future begins and proceeds from this point. Interestingly, this discourse does not cover how men should live but how men are made alive spiritually. In Ephesians 2:1-6, the apostle Paul reveals a major detail of why a spiritual birth is necessary: And You He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus. Twice, Paul says in these six verses that we "were dead"—not physically dead but spiritually dead. An individual cannot conduct his life before he is born, nor can a dead person direct his steps and regulate his life. Clearly, God perceives a person as spiritually dead before he is born again. Being born again thus begins a convert's progress toward his transformation into Christ's image and living in the Kingdom of God for all eternity. Interestingly, Romans 4:17 states that "God . . . gives life to the dead." Being born again is also likened to a resurrection, but nowhere does the Bible show resurrected people as begotten as a fetus confined to a womb. Rather, Scripture shows the converted as adults freed from spiritual death and at liberty to move about, live life, make choices, and interact with others, putting their new spiritual life to practical use. Luke 9:60 confirms Paul's declaration in a statement by Jesus that illustrates how God perceives the overwhelming majority of people on earth. Jesus commands the man who said he would follow Him but first wanted to bury his dead father, "Let the dead bury the dead." He obviously means, "Let those yet physically alive but spiritually dead bury one of their spiritually—and now physically—dead companions." Jesus thus confirms that God perceives those not yet truly Christian as spiritually dead and in need of spiritual resurrection to spiritual life. Psalm 115:17 adds to this: "The dead do not praise the LORD, nor any who go down into silence." Though this statement obviously applies primarily to the physically dead, it also suggests that the spiritually dead cannot praise God with true spirituality. Jesus' teaching on being born again speaks of a new birth, a new beginning from a state of spiritual death imposed on us because of our sins. Thus, a person cannot begin spiritual life and truly praise God as a Christian until he is first born spiritually. Plainly, discerning figurative language is vital to understanding this doctrine. John W. Ritenbaugh Born Again or Begotten? (Part One) Related Topics: Born Again | Born Again Doctrine | Discerning Figurative Language | Figurative Language | New Birth | Spiritual Birth | Spiritually Dead | Supernatural Spiritual Birth | Transformed into His Likeness | Transformed into the Image of Jesus Christ

John 3:7 John 3:7 addresses a false teaching in which Nicodemus was no doubt well-schooled: "Do not marvel that I said to you, 'You must be born again.'" The fullness of the word must as used by Christ here is often misunderstood. People think of being born again as a moral duty that they are required to meet, but that was not Jesus' intention. He does not mean that a person must see to it that he becomes born again. No, Jesus says it in terms of being "something that has to happen to you." He intends us to understand that the Father, by an act of His will, must implant His Spirit in an individual's heart for this birth to take place (Romans 9:6-16). No one can bring about his own human birth; it is the gift of a person's parents. In the same manner, spiritual birth and life are gifts from our Father in heaven. He is sovereign over His creation, and He is engineering the salvation of His Family Kingdom from the birth of each child to his glorification. Did Rebecca's son, Jacob, in any way initiate his calling and receipt of salvation? Yet, though God had chosen him for that while he was still in her womb, Jacob was not actually called and converted until many years after he was born and had produced a life of sinful acts apart from God. Paul explains God's sovereign choice in Romans 9:11-13: . . . (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, "The older shall serve the younger." As it is written, "Jacob I have loved, but Esau I have hated." Undoubtedly, Nicodemus, a Pharisee, had been circumcised and therefore had become a party to the Old Covenant in that customary manner. All of his associates—indeed, everyone in the entire Jewish culture—believed essentially the same things regarding salvation. In John 3, however, Jesus is teaching something a great deal different from what Nicodemus had believed all of his adult life. This passage makes it clear that he was having difficulty grasping it. He is being taught that salvation is a gift of God, and God solely and personally initiates it in a circumstance in which the person is essentially passive. God, by means of His Spirit, is entirely sovereign in this matter of producing the spiritual regeneration of which Jesus speaks. John W. Ritenbaugh Born Again or Begotten? (Part Three) Related Topics: Becoming Born Again | Becoming Converted | Born Again | False Teaching | Jacob | Nicodemus | Spiritual Birth

 

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