Special Mid-Summer Bible Conversation on Hard Sayings in the Bible (Question 3 - Born Again))

  

1.    John 3 Rebirth - "Being Born Again" & Salvation. This passage is so loaded doctrinally!   I think the three most offered answers when people are asked if they are born again are: “I don’t believe in that holy roller stuff!” (no doubt referring to the frantic behavior of some who are presumed touched by the Spirit during worship); the second is, “what do you mean?”; and, lastly, “I don’t know!” Some believe that being born again means that God refreshes us with His Spirit, which would infer that we are reborn several times.

God reveals to His people the character or operationality of salvation for believers. (we find a further level of understanding in John 4.) Salvation was not earned by being legally ‘right’ by an obedience to the Law. God says that the 10 commandments and the other Mosaic laws could not eternally save; in the Law God demonstrates how to worship Him, how to rely solely on Him for our needs; He refers to the Law as a "disciplinarian" that would reveal our need for a Savior, but which could not eternally save someone. Nicodemus and other religious leaders of his time relied upon both the Torah – God authored,  and the Talmud, or the “Oral Law” – human interpretation of the Torah. Holding fast to both the Law and interpretations developed by the priests and rabbis was the standard of righteousness that was thought to make them worthy of life in the world to come.

Before we go into the deep exposition of Jesus’s words in John 3, let’s look at Ephesians 2 to get a fundamental understanding of salvation.

 

Evangelicals and others generally believe that salvation is a synergistic process – that before you can be saved, you have to develop faith, so that salvation is dependent first upon actions we take. That is, according to some beliefs, it is our efforts through which we can negotiate a peace with God that makes us worthy of salvation. Or, more commonly, “you have to get right before you come to Church!” Reading the first 3 verses of Ephesians 2 we are told by the Holy Spirit a different beginning. [read a couple of times from different versions - easy to do at the Biblegateway.com link above] Can a dead person believe in God and develop faith? Because the Spirit is telling us here that we were dead – D E D D -- spiritually. We were consumed by lusts that lent to trespasses – the act of going outside of the law into forbidden area – and by a myriad of sins, which are inherent in us and easily influenced by the satanic world culture in what we think, do, and are.

 

Answer this: when Jesus raised Lazarus from the dead, was Lazarus really dead? Or was he in-between life and death in some suspended state of consciousness? Put a pin in the Ephesians passage for a minute and Let’s see what the Spirit tells us at John 11 about Lazarus. We’ll read verses 11-17, and then pick up at 38-39. 

Not only was Lazarus dead, but his body was beginning to decay – there was already a stench emanating from Lazarus’ tomb! Lazarus was dead – D E D D. There was no life in him – not even one gasp of breath. So when Jesus got to the tomb, did He wait for Lazarus to come out simply because He was present there in front of the tomb? Did the mourners – both genuine and in tradition – through their tears and crying, through their pleadings, cause Lazarus to come back to life? Or was Lazarus starting to remove the many bandages that were on him so that he could be ready for Christ’s arrival? NO! NO! Read verses 41-44. No matter how much crying and mourning, no matter that the family believed that “someday” in “the resurrection” that their beloved brother would return to them – someday, somehow, somewhere. No. It was only by the power of God in Christ that Lazarus is raised from the dead. Jesus COMMANDS Lazarus to come out! He commands him. It was not until then that Lazarus could move, become sentient, become alive and obediently come forward from the tomb (since he was bound head to toe, some scholars suggest that he came forward without walking). He was made alive by Christ, regenerated/re-created. Regenerated is a word you’ll hear church folk say sometimes; it means, relative to being born again, to form or be formed again; come or bring into existence once again spiritually through the Holy Spirit.

Going back to Ephesians 2 again at verses 1-3: Spiritual death is as insusceptible by human efforts as was Lazarus’ physical death. What is worse is that the spiritual death which we ALL walked in – you know that expression, “dead man walking”, was and is the result of the inherited sin nature from Adam. Our already condemned state of spiritual death was exacerbated with our being infused with a world culture influenced and guided by the devil and his demons. We were objects of God’s wrath, because God loathes sin and does not “entertain”, i.e., He does not become Abba to spiritually dead people. We were born spiritually dead, dead relationship with God, and remain so until a similar command is given to us to become alive spiritually. let’s pick up at verse 4 through verse 10. [reader reads it] What does the Spirit say had to occur before we could be saved? [God had to make us alive; He calls us out of our spiritual death (KJV says quickened)], He without any help from us resurrects us or raises us up back to spiritual life, raises us up as it were to life in the Spirit, placing His Eternal Spirit within us to regenerate us and deposit a new faith instantaneously as He did with Lazarus. In the face of those Bible truths, the thought that we of our own volition according to evangelicals and others who make that claim, can prepare ourselves to be saved, can clean up our life to become fitting before a Holy God, can read scripture and understand it and then apply it in a way that pleases God is ludicrous! Can dead people think? Can dead people reason?

Do you think that being raised from the dead changed Lazarus’ outlook on life? When God raises us from spiritual death to spiritual life, He performs an unequivocable miracle within us where we not only come to life but are endowed with the faith needed to please God. God has chosen – we did not originate that choice - to create new life in us, restores us to spiritual aliveness. This is the "process" referred to in John 3 as being born again.

So with this detailed backdrop on God's salvific plan, we can now 'unpack'  Jesus' explanation to Nicodemus of being born again. We’ll take it step by step.

(a) Nicodemus bravely comes at night to where Jesus is staying. What he had to say he did not want to ask in an open forum or on the street as many of the Pharisees liked doing with the purpose of tripping Jesus up. Nicodemus wanted more than what his opening words said; Jesus, who was fully God and fully man knew in His Godship what was on Nicodemus’ heart, what brought him out of his home at night to seek Him out Jesus, and so Jesus wastes no time getting to the heart of the matter. Cool, right? Read verse 2. During the course of the conversation Jesus would ask Nicodemus how could he, i.e., Nicodemus, who was a teacher of Israel not understand the requirement of being born again and what that means. Even today, those who have a standing within the Church of God are still puzzled by what it means, although they have before them God’s Word of truth that provides the answer.
(b) Entering the kingdom of God – was Jesus saying that in order to go to heaven you have to be born again, thus equating the kingdom of God with heaven? It is true that many equate God’s kingdom with heaven since God and Christ sit on thrones in the Kingdom. In studying this passage, I am thinking that Jesus, in speaking of the kingdom of God, means not just the ‘heavenly’ Kingdom, but His universal kingdom – God’s rule, over those who are His Church – both here on earth and in heaven. It is not a singular geographical location, nor is it solely heaven. I mean, what did Jesus teach us to pray in the Lord’s prayer about God’s kingdom? [allow answer] That God’s kingdom would also be on earth. So the kingdom is borne from heaven, "from above", – i.e., God’s rule emanates from heaven. Thus, I think that Jesus was referring to entering into God’s theocratic spiritual domain where worshipers on earth and heaven obey God and do the work and will God has appointed them to do. The Holy Spirit binds together believers who are living on earth into this kingdom domain which is growing with believers daily. Jesus’ parables of the kingdom refers to this change of rule within our hearts while we are still alive on earth. Therefore, It is not a geographical location as Jesus confirms in the account at John 4 where Jesus’ encounters the Samaritan woman. Jesus further shows the invisible aspect of the kingdom of God when He says that "the kingdom is within you" – [ask for any questions or more clarification]
(c) Born again of water... Let’s talk about the “water” first. Jesus says we must be born of water and Spirit before we can enter into the kingdom. Nicodemus was clearly puzzled because he knew that in order to be born, conception must take place and one must live in the waters of a mother’s womb for nine months. So he tells Jesus, I’m a grown man; I cannot climb back into my mother’s womb! So we come to this point on which Christians will sometimes disagree – even Christians within the same denomination! I do not want this to be an argument, or a "2 by 4" insistence on a point of view, or judgement but rather an opportunity to share what we have learned, and allow the Holy Spirit to correct any misplaced thoughts.

This is where believers have different viewpoints of what the “water” represents, namely:

• Some say that the “water” is baptismal water – that you have to have been baptized in water in order for the ‘salvation transition’ to take place; 
• Others say that Jesus was telling Nicodemus that only those born from the womb – who lived within that protective sac for the duration would meet the requirement of “water”. 
• Yet others say that the ”water” means that a person will be required to know God’s Word – which the scriptures metaphorically refer to as water, as part of the qualification for being born again.

My personal thought, based on the context of the conversation, is that the “water” refers to the waters of birth from a human mother.  Jesus says as He continues explaining this regeneration process to Nicodemus: “what is flesh is flesh (born of a woman) and what is Spirit is Spirit” (born of God). It would seem that in being born again, a person must first be human born of a woman. As such, there are no born again angels, no born again animals. In passages of the Gospels where we read about the person that hanged on the cross next to Jesus, and who confessed his belief in Jesus as Savior and Messiah, the criminal had first rejected Jesus and had joined in with the other criminal in the verbal abuse of Christ. (Mark 15:29, 32) Luke’s account in chapter 23, verses 39-43 reflects that when the Holy Spirit opened the thief’s mind and heart, the thief repented and rebuked the other criminal for his continued castigation and berating of Christ, and then asks Jesus to remember him when He enters the kingdom. Jesus, who in His Godship foreknew the “election” of the thief, did not act surprised by the thief’s question, did not have to convince the thief that his change of heart was by the Holy Spirit. God the Holy Spirit did His work with the thief, so that Jesus responds, “Truly I tell you today that you will be with me in Paradise”, i.e., he would be raised back to life and would live again in Jesus' presence. Jesus does not add, “but, first we have to get you down from this cross and baptized in the Jordan River or the temple pool for this salvation to stick, and then put you back up on the cross.” Some denominations equate the Christian water baptism to the water baptism that John the Baptizer performed for the forgiveness of sins – a baptism of repentance. It was synonymous to a cleansing ritual under the Mosaic Law that would make God's people ready to worship Him and to come into His presence before the Tabernacle. The Christian’s cleansing is by the blood of Christ and the Word according to Ephesians 5 and Hebrews 9; it is a continual cleansing – when you’re not in the Word you are not getting clean! As scripture shows us and even the catechism shows—to some extent, that water baptism does not guarantee salvation; rather, it is an outward sign or symbol of an inward grace or saving faith transferred to us, so as to make a worthy commitment to Christ. According to Ephesians 1:12-14, it is God the Holy Spirit in us that is the guarantee. In Romans 6:2-4, the apostle Paul refers to the grace of salvation that causes us to die to sin – being transferred from spiritual death and darkness, to spiritual life and light. Creating a complete change of heart within the individual, and becoming submitted to Christ using the metaphor of being baptized into Christ’s death, i.e., dying to Christ is dying to sin, as Christ died for all sin. Then there comes the raising to life, The Life of Christ sustained by the Holy Spirit.

(d) Born again through the Spirit. Undoubtedly, Nicodemus – as some professing Christians do even now – saw and see the Holy Spirit or Spirit of God solely as a power or force of God. They did not/do not understand the personhood of God the Holy Spirit. Also, during the “Old Testament Times” the Holy Spirit’s work in and with a human was often limited or bestowed for a particular time frame or purpose. Like the anointing of artisans in the building of the Tabernacle; in God’s prophets who spoke by the Spirit; the writers of OT scripture who were informed by the Spirit. Or the accomplishment of miracles and such. However, due to what Jesus, the long-awaited Messiah would accomplish on the cross, God the Holy Spirit would actually dwell within a person who has confessed Christ crucified for his/her sins, and who have made Jesus the Lord over their life; they recognize that they have been bought or redeemed with the precious blood of Jesus and no longer can claim ownership of themselves. 1 Corinthians 6 plainly shows that one’s salvation becomes operational within a person who has been washed in the blood, which justified them before a Holy God, and who are sanctified (set apart by God to accomplish His purpose through them) through the indwelling of the Holy Spirit, which guarantees that position. [repeat slowly] God the Holy Spirit had Paul communicate this truth more than once to the churches of his day (see Ephesians, Romans, et al.), and has caused it to permanently reside in the collection of holy writings, i.e., the Bible – made holy because it’s Author, God the Holy Spirit, is Divine. Jesus, during His last night on earth, told soon-to-be traumatized disciples in John 14-17 that the Holy Spirit would come and be in them, indwell them to guarantee their salvation and empower them for God’s purposes for them. Romans chapter 8 tells us plainly that the Spirit gives life, and if He does not dwell in a person they are not of Christ – no matter how they identify themselves. Ephesians 1 tells us that God has placed the Holy Spirit in those who are saved as a guarantee of our salvation, signifying that the Holy Spirit is tasked with the growing of believers into the image of Christ. [touching back to the “election” - a hard saying whose explanation would consume the better part of half a day - God foreknew who He would choose to be graced with salvation; therefore, God the Holy Spirit cannot be influenced by any rite or ritual to indwell someone who is not called to salvation – no matter what happens within the worship tradition of a congregation. We humans are made individually aware of our salvation, but we cannot read anyone’s heart – let alone police our own without the Spirit’s intervention. In Acts 11:16 and 1 Corinthians 12, scripture refers to this indwelling as being baptized by the Spirit. It is that baptism which guarantees our salvation. (Ephesians 1:13,14)

(d) Sainthood. The Roman Catholic Church for hundreds of years has claimed the right and authority to reward certain persons with the designation of sainthood. Such individuals were believed to be men and women of “heroic virtue” who would after their deaths hold a privileged place with God in heaven. [see full article here] Because of this, saints were considered to be spiritual guides and mentors, who would add their prayers in heaven to those offered by Christians still living in the material world. Their ranks include martyrs, kings  and queens, missionaries, widows, theologians, parents, nuns and priests, and “everyday people” who dedicated their lives to the loving pursuit of God. The designation process is called canonization, which has been described as a long and a politically fraught process. The first canonized person by the Roman Church occurred in 993 AD; certain named persons in scripture, including the apostles and those associated closely with Christ, were posthumously referred to as St. Peter, St. Mark, St. John, etc. Yet, is this the Bible’s definition of saints?  [see also full articles at the online Encylopedia Brittanica, on this day, BBC report]

I’m afraid not! In scripture passages (and this is just a partial list) we find the opposite: at Matthew 27:52, Acts 9:13,32, 41; Romans 1:7; Romans 8:27; Romans 12:13; Romans 15:25, 26.31; 1 Corinthians 1:2; 1 Corinthians 16:15; Ephesians 1:1; Philippians 1:1; 2 Thess. 1:10; and Revelation 5:9. As you read these passages, you will see that these were written to the common folk who worshiped God in the community of believers. These were persons indwelt by the Holy Spirit. The Holy Spirit calls them “saints.” (pls. note that of the commonly used Bible versions, only the NIV omits the word “saints” and uses instead, “holy ones”). 

For those whose minds are still married to the Roman Catholic See’s self-authority to name saints, let us go deeper into the language in which these passages listed above were written – Koine Greek. The word for “holy” in the Greek language derives from the word hagios (HAH-gee-ohs). Interestingly, there are passages in the Old Testament, e.g., Psalm 31:23; Deuteronomy 33:2-3; 2 Chronicles 6:41, to name a few - speak also of “holy ones” or saints; in that instance the Hebrew word kedosh or phrase kol kedoshav is used. So what does holy one in scripture refer to? It is translated – appropriately – as “saints” (harking back to the Latin translation of hagios to "sanctus") – which means individuals set aside by God through the Holy Spirit indwelling them to do God’s holy work and purpose. God does not make us saints because of our works, but because of His work in us. We could never on our own merit be made a saint through heroic works, despite the “sainthood” that the Catholic Holy See authorizes itself to perform.  We become saints positionally – that is, when we are saved and born again through the Spirit, God makes our position that of being holy, covered by Christ’s blood, no longer estranged from Him. We are transferred from the kingdom of darkness to the kingdom of light (Colossians 1:12-13). Again, God does not make us saints because of our works, but, rather, because of His work in us, through the Holy Spirit, Who makes us “children of God, born of God, heirs with Christ.” That is the Biblical definition of what a saint is. The Bible does not claim levels of sainthood as some have been led to believe; as seen above, sainthood is not a title earned by exceptional acts, therefore to be something that places persons at a better advantage than others. That is not Biblical. There are no lower saints, higher saints, etc. Sainthood is a position in which God places all who have been saved - being a saint simply means that God makes holy what was once unholy. (See 1 Peter 2) (Dr. Charles Stanley preached more than once on this topic because of the ingrained wrong understanding held by many as to what God calls a saint. The sermons can be found online at intouch.org.) It is surmised that the Roman Catholic Church was persuaded to promote the idea that persons "achieving" sainthood would be assigned to different levels of holiness by the governing body incorporating culturally accepted teachings in that regard. This would appease some, and by so doing, the Roman Church would place itself in a role of authority presumed endowed by God, but which is, in truth, one that God never gave it.

Per the above, not all translations make the distinction of translating the original languages for "holy ones" as "saints" in the English translation, but the Hebrew and Greek words cited above will be present each time. Translations that use the word “saints” appropriately in their English versions (this list is not all-inclusive but am citing some of the familiar translations/versions) are the English Standard Version, the Amplified Version, the 21^st Century NKJV, the American SV, the Holman Christian, International Standard, King James V./NKJV, The Living Bible, NASB, and NRSV. The NIV does not include the word saints in either the Old or New Testament, no doubt because of the Latin rendering of "sanctus" for the ancient Hebrew and Greek words. It translates the original Hebrew and Greek as "holy ones" without the added Latin version.  

So is it wrong to call the apostles St. so and so? No. What is wrong is not calling all of the persons saints that God calls saints.

So, by God’s determination, He sets aside persons to carry out His will. He does not leave this up to a denomination or a political process; only He can read the heart and know its contents. Jesus plainly says, “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day.” 

So to sum up: how does God make His determination as to who He sets aside? The process is formally called election. In the Old Testament we see God's hand at work: it was those who were bought/redeemed by blood from enslavement in Egypt, and brought into covenant relationship with Jehovah God/Elohim/Adonai, who would be called to be holy as God is holy. Their keeping covenant with God would allow them to be in right standing with God, or as some are described in the Old Testament, being “righteous persons.”  (Deuteronomy 7:6-8; 2 Samuel 7:23-24; et al.) God created a people through whom He would reveal Himself, record the oracles and employ them in God’s Name, and it would be that God ordained/set aside nation through whom the Messiah – God’s remedy and salvific provision would come; He would become the bridge that heals the broken relationship between God and humanity. In the OT, those saints or persons set aside or apart by God to carry out His holy purpose would be enabled to do so by the Holy Spirit - e.g., see 1 Kings 8:53 - for a determined time frame. The psalmist David, in Psalm 51, asks God to not take His Holy Spirit away from him; the psalmist knew that God’s Spirit would rest on certain individuals for a limited time and for a unique purpose – that He would not be permanently indwelling persons at that time. Things would change upon Christ’s coming and His work at the cross. He fulfilled the requirement to be a perfect sacrifice for the death-dealing sin inherited from Adam. Because of that one act, we who are not under the Mosaic Covenant are graced to enter into a New Covenant with Christ that would restore our relationship with the Father. The Holy Spirit baptizes us, indwells us to guarantee that relationship; He does so following the individual’s repentance of sins and repentance of their rejection of Jesus, and removal of self from the throne that belongs to Christ and make Him our Lord.