| Christian Life and Doctrine | May 1979 |
“Born Again”
DURING the past ten years there has been a trend among many more American churches toward a concept called Evangelical Christianity. Although its substance and style vary according to geographical region, church denomination, and theological tradition, the various church groups involved are united by a subjective experience which they describe as being “born again.”
Much national attention has been focused on the Evangelicals since Jimmy Carter became president, because he is a “born-again” Christian. When he was an active member of the Plains Baptist Church, he was the best known Baptist deacon in America. Even now, almost every day some mention is made in the news media of the President’s (or his family’s) religious association.
The attention accorded this movement caused George Gallup, Jr. to conduct a survey, which supplied interesting statistics. His survey told the nation that half of all Protestants and a third of all adult Americans say that they have been “born again.” This adds up to nearly fifty million Americans who claim to have experienced a turning point in their lives by making a personal commitment to Jesus. Other statistics developed by Gallup show that 46% of the Protestants and 31% of the Catholics believe that the Bible is to be taken literally. Also, 58% of the Protestants and 38% of the Catholics have tried to convert others to Christ through “witnessing.”
Evangelicals can be found in every part of the country and in virtually every Protestant denomination. They are particularly strong among Southern and Northern Baptists, among the Wesleyan, Holiness, and Methodist congregations, the Missouri Synod of the Lutherans, and Calvinists. They are in lesser numbers among other Protestant groups and Catholics.
But despite the Evangelicals’ new-found strength, there have been a number of serious divisions among their ranks. They continue to be sharply divided over fundamental religious issues, such as: the infallibility of Scriptures, how the church should relate to public affairs, and what they think the Gospel requires of them as born-again Christians. The only cohesive force lies in the common bond of being known as “born-again” Christians. How strong is that bond?
These Evangelical church groups will remain together as long as they agree on the interpretation of basic scriptures dealing with the matter of being born again. Therefore, the important questions to ask are: “What does the Bible say about being ‘born again’?” “To what people does the experience apply?” “What is the scriptural basis for the ‘born-again’ concept?” The answers to these questions are more important than the answer to the question asked by many sincere people, “Have you been born again?”
The Scriptures that form the basis for the concept of being “born again” are found in the third chapter of John, where the expression “born again” occurs for the first time, in words spoken to Nicodemus. Nicodemus was a Pharisee and a ruler (teacher) in Israel and a member of the Sanhedrin. He came to Jesus by night, and it is reasonable to suppose that he wished not to be seen by others of his sect and position. This was because of the tremendous opposition to Jesus by the rulers of Israel, and especially by those who were Pharisees. Apparently Nicodemus was partially convinced that Jesus was the Messiah, but he wanted to be absolutely sure. Hence he came to learn whether the reports he had heard were true. He also wished to talk to this wonderful man, without jeopardizing his position with the rulers of Israel.
The account of this visit reads as follows: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?”—John 3:1-12
An understanding of the expression “born again” rests on the basic Greek word gennao from which “born” is translated. It has often been said that the Greeks had a word for everything. The saying does not hold true in this case. The Greeks have only one word for “born” and “begotten,” whereas in English (and other languages) we have two distinct but related words. Gennao can be translated as either born or begotten. Throughout all the New Testament, this Greek word gennao is found translated both ways: born and begotten. How do we know which is correct? We are clearly dependent upon the context for guidance. The Greeks made no distinction. To the Greeks the process of procreation was described by a single word gennao, and that word literally means to procreate. Since the father’s part in procreation is to beget and the mother’s part is to give birth, one has to know from the context whether the father or the mother is directly involved before one can tell whether gennao should be translated born or begotten.
In the New Testament gennao has been translated 49 times as beget or begotten and 39 times as born. In some of the cases where born was used, it would have been more appropriate to translate gennao as begotten because of the context. There is an example which illustrates the inconsistency that can occur because of the failure to analyze the context properly. This example is in I John 5:18: “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” In this text the word gennao occurs twice, and even though applying to our Heavenly Father on both occasions, it is translated born in one case and begotten in another. One would expect that for the sake of consistency, the same word would have been used. The Diaglott translates gennao both times in this text as begotten.
There are instances where there is no problem in translating gennao. This was especially true when the genealogy of Jesus was given in Matthew 1:1-16. In tracing the genealogy of our Lord, the account reads, “Abraham begat Isaac, Isaac begat Jacob,” and on. It would not have been correct to say that Isaac was born of Abraham. However, if Sarah had been mentioned, this same Greek word could have been used and translated born. This type of situation occurs later in this genealogy, in Matthew 1:16, where, in terminating the genealogical record, the Scriptures say, “And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” None of the various translators seem to have difficulty in selecting the proper word for translating the gennao where earthly beings are the parents. But it is readily apparent that much confusion occurs when God is involved. Rules concerning the translation of gennao as it applies to procreation seem to be forgotten.
When Nicodemus came to Jesus, it was evident that he wanted to be assured that Jesus was the Messiah. His opening reference to the miracles performed by Jesus either implied that he was interested in the kingdom of God or else he may have asked directly about the kingdom. Jesus answered him by making reference to God’s kingdom. Every faithful Israelite of that time was waiting for the coming of Messiah and the establishment of the kingdom of Israel on earth. So was Nicodemus. Yet the answer which Jesus gave, although telling of God’s kingdom, was puzzling to Nicodemus.
Jesus knew of God’s plan and that it involved more than the establishment of the kingdom. The principal work of the Gospel Age which had just begun was the development of a class (followers of Jesus) who would be born on the spirit plane. This development was a primary work, whereas the establishment of an earthly kingdom involving Israel was secondary. In trying to help Nicodemus understand that the main purpose of his ministry was the selection and development of this class, Jesus used the natural procreative process as an illustration. God, the Father (father means “life-giver”), would give a new life with great powers to this class; they would be born as spirit beings.
The King James version of this third chapter of John (verses 3 and 7) uses the expression born again. Other reliable translations (such as Diaglott, Rotherham, Moffatt, American Revised, etc.) use “born from above.” The emphasis is definitely that the begettal is from heaven and the birth is in heaven. Although it means being born again (a second time), it does not pertain to another earthly experience. Nicodemus asked how a person might be born when old. Was he to enter again into his mother’s womb? The answer, of course, was no. Jesus was speaking of a spirit birth and said, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John 3:6) Jesus also called Nicodemus’ attention to another illustration. “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”—John 3:5
Jesus’ association of water with spirit begettal and spirit birth may have caused Nicodemus to think of the work which was being done by John the Baptist and his disciples and also by Jesus and his disciples. The people of Israel were being baptized by John for the remission of sins and were being reinstated into covenant relationship with God. There was more to the meaning of the baptism of Jesus and his followers. Jesus had indicated by water immersion a willingness to suffer and die as a sin offering and to be raised in newness of life (having been begotten by God’s Holy Spirit). Hence, if faithful, he would be born again on a spirit plane; and he was, upon his resurrection. But there is a further significance to the water. Water is also a symbol of truth. Our begetting is described by the Apostle James as a begetting with the Word of truth. “Of His own will begat He us with the Word of truth, that we should be a kind of firstfruits of His creatures.” (James 1:18) Note the reference to “firstfruits” in this text. It should be compared with I Corinthians 15:23, where the resurrection is described as occurring first with “Christ the firstfruits.” “But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”
This same association of water and begettal by God’s Holy Spirit is made by the Apostle Paul in Titus 3:3-5: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit.” This text explains that our regeneration (or the renewing of our minds through the begettal of the Holy Spirit) is accomplished by the operation of the truth, God’s Word, in our lives. In other words, we are justified, and this makes possible the begetting of the Holy Spirit.
The purpose of the washing with the Word and the begettal of the Holy Spirit is that those experiencing these events might eventually be born on a spirit plane as spirit beings. They will become invisible rulers with Jesus in God’s kingdom and will help the people on earth to attain to life. Those on the earth in God’s kingdom will need much help, and God has arranged to supply it through The Christ. The Church as part of The Christ will be priests and kings and will reign a thousand years. “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”—Rev. 20:6
Jesus also used the illustration of the wind to convey to Nicodemus the nature of spirit beings, saying: “Marvel not that I said unto thee, Ye must be born again (born from above). The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:7,8) As the wind is invisible, so also will those born on the spirit plane be invisible beings. But Nicodemus could not understand what Jesus was saying and replied, “How can these things be?” (John 3:9) Then Jesus answered: “Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man [‘which is in heaven’ is spurious].”—John 3:10-13
Nicodemus, who was a teacher in Israel, confessed that he lacked an understanding of these words of Jesus. We might paraphrase our Lord’s reply as follows: “If I told you of these things using an earthly illustration and you do not understand and believe, how will you believe if I tell you of heavenly things. And yet I am the only one who can tell you of heavenly things, because I am the only one on earth who has been in heaven before. No other man has ever gone there. I was there before I came to earth.” Nicodemus was not comprehending the testimony of Jesus even though Jesus was aiming to make it easier to understand by using an earthly illustration. But then none of the Lord’s disciples at that time understood, nor would they be able to understand until the Holy Spirit would beget them to an enlightenment concerning God’s plan. This has been true of all who have been drawn by God.
When God draws unto Jesus those he desires to be in his family, he then begets them by his Holy Spirit. This begettal is to a new nature and to a heavenly hope. These do not become spirit beings immediately but, instead, have entered a state of development. So also in the earthly illustration of procreation: the father gives life by starting the new life in embryo form; the mother nurtures and develops the embryo until finally it is born of her. The Christian as a new creation begins to understand spiritual things which the natural man cannot understand. (I Cor. 2:12,13) But he cannot be born on the spirit plane until the body of flesh dies and the trial period of development has been completed (corresponding to the development of the embryo in the natural picture). The resurrection of the new creation as a powerful spirit being is the birth on a spiritual plane.
It has been emphasized that the Greek word gennao must be associated with either father or mother to be translated as begotten or born. We know that God, the Father, begets this class with the Holy Spirit. Who then is the mother that gives birth to this class of spiritual beings? We are not left in darkness concerning our mother in this illustration. The Apostle Paul uses an allegory in Galatians, the 4th chapter, to explain this to us. Abraham, Sarah and Hagar, Isaac and Ishmael are used as illustrations. In the allegory, Abraham represents God, the Father. Sarah, as his wife, represents the original promise and covenant (called the Grace Covenant). For centuries there were no children by this covenant. So also Sarah was barren and had no child. When Hagar was given to Abraham as a wife, she pictured the Law Covenant. Ishmael pictured natural Israel, developed under the Law Covenant. Finally, Isaac, the seed of promise was born, picturing The Christ developed under the Grace Covenant. (Gal. 3:16,29) The Apostle Paul made a comparison of Hagar to Mt. Sinai (symbolic of the Law Covenant) and of Sarah to Jerusalem (symbolic of the Grace Covenant), saying in Galatians 4:26, “But Jerusalem which is above is free, which is the mother of us all.” “Jerusalem which is above” pertains to the heavenly promise and the development of a heavenly class. The Apostle Paul in support of this point cites an Old Testament prophecy from Isaiah 54:1: “Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.”
In the 5th verse of this prophecy, it is plainly stated that God is the Husband of this barren woman, who finally has many children. “For thy Maker is thine Husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.” (Isa. 54:5) This prophecy tells of much rejoicing because of the many children which are born through the promise of God. So also there will be much rejoicing when the last member of The Christ faithfully fulfills the covenant of sacrifice, and then the wonderful task of blessing all the families of the earth begins.