Aside from verse 16, John 3 is conspicuous for its introduction of the "born again" theme in Christian thought. Certainly in South Africa, the "born again" label is in coinage. Christians of the Pentecostal and Charismatic stripes self-identity as "born agains", and their insistence on being "born again" sometimes makes Christians of the "mainline" churches--Presbyterian, Anglican, Methodist, Catholic--distance themselves from the term. Because we are in the position of having regular fellowship with both mainline and Charismatic Christians, we can neither completely deny the claims of one nor ignore the complaints of the other.
The text itself, John 3:1-10, is a dialogue between two "teachers". The first teacher is Jesus, whom Nicodemus, his visitor "by night", calls a "teacher who has come from God" (3:2). At the end of the text, Jesus refers to Nicodemus as a "teacher", albeit in a prodding manner--"Are you a teacher of Israel, and yet you do not understand these things?" (3:10).
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The "these things" that the two "teachers" are discussing and which Nicodemus has "not understood" is the meaning of "birth". Jesus himself makes two statements about birth in response to Nicodemus. "No one can see the kingdom of God without being born from above" and "No one can enter the kingdom of God without being born of water and Spirit" (3:3, 5). A third statement is like the first, "Do not be astonished that I said to you, 'You must be born from above'" (3:7).
I do prefer the NRSV's rendering of the Greek word anothen, "from above" (3:3, 7), for, although the Greek may be rendered as either "from above" or "again", context suggests it is not Jesus who begins speaking about being "born again". It is Nicodemus, in response to Jesus, who elaborates on the meaning of birth from his own understanding as "a person entering into his mother's womb a second time", that is, "again" (3:4). And it is as a result of Nicodemus's misinterpretation of Jesus' words about being born anothen that Jesus must clarify that he is talking about being "born of water and Spirit" (3:5). It is because Nicodemus wishes to talk about being born "a second time" or "again" that Jesus needs to talk about "water and Spirit" as a synonym for being born "from above." And it is because of Nicodemus's preoccupation with the subject of being "born again" that he fails to grasp the meaning of being "born from above" and does not "understand these things" even though he is "a teacher of Israel."
For a "teacher of Israel", being born "from above" has everything to do with knowing the story of Israel, with "setting one's mind on things above" (Col 3:2). The story of Israel which Nicodemus "the teacher of Israel" might have taught was a story of "water and Spirit" and of Israel's God thwarting human wisdom by the wisdom "from above." If Nicodemus had known his story, he would have seen that the earth was created "through waters" by the "spirit of God" (Gen 1:3). He would have remembered that Israel became Israel, a people saved from slavery to foreign powers, by God's mercy through the cloud and fire of his spirit through the waters of the Red Sea (Ex 14:19ff.; see also 1 Pet 2:10). He would have seen that Israel's was a story of God's ways above human ways, of battles won by downsizing at the riverside (Jdg 7), of anointing through humility (1 Sam 16), of cleansing in waters beautiful not to human eyes but in which God's Spirit chose to dwell (2 Kgs 5).
A teacher of Israel knows that to be born "of water and spirit" is to be born "from above". A teacher of Israel knows that being born of God means to abide in the wisdom of God's "higher ways" (Isa 55:8-9). A teacher of Israel knows not to "be conformed to the pattern of this world" but to "be transformed by the renewing of the mind" (Rom 12:2).
What then can we say about the "born again" debate within contemporary Christianity?
If being born "from above" or "by water and Spirit" has priority over being "born again", and if being born "from above" is something like being born into the world-confounding wisdom of God, then Christians will neither,
1) demand of individuals certain prescribed experiences in the world of the spirit which in and of themselves, apart from the "fruit of the Spirit" (Gal 5:22), are evidences of God's presence within a person's life; nor
2) reject the category of spirit as antithetical to a reasonable faith.
Rather, those who are "born of God" (Jn 1:13) will look for an ethics of the Spirit as the sign of God's presence in the world. Wherever lives conform to the story of Israel fulfilled in Jesus, the Christ, there on earth is the kingdom of God which has come "from above."
-Joe
For a "teacher of Israel", being born "from above" has everything to do with knowing the story of Israel, with "setting one's mind on things above" (Col 3:2). The story of Israel which Nicodemus "the teacher of Israel" might have taught was a story of "water and Spirit" and of Israel's God thwarting human wisdom by the wisdom "from above." If Nicodemus had known his story, he would have seen that the earth was created "through waters" by the "spirit of God" (Gen 1:3). He would have remembered that Israel became Israel, a people saved from slavery to foreign powers, by God's mercy through the cloud and fire of his spirit through the waters of the Red Sea (Ex 14:19ff.; see also 1 Pet 2:10). He would have seen that Israel's was a story of God's ways above human ways, of battles won by downsizing at the riverside (Jdg 7), of anointing through humility (1 Sam 16), of cleansing in waters beautiful not to human eyes but in which God's Spirit chose to dwell (2 Kgs 5).
A teacher of Israel knows that to be born "of water and spirit" is to be born "from above". A teacher of Israel knows that being born of God means to abide in the wisdom of God's "higher ways" (Isa 55:8-9). A teacher of Israel knows not to "be conformed to the pattern of this world" but to "be transformed by the renewing of the mind" (Rom 12:2).
What then can we say about the "born again" debate within contemporary Christianity?
If being born "from above" or "by water and Spirit" has priority over being "born again", and if being born "from above" is something like being born into the world-confounding wisdom of God, then Christians will neither,
1) demand of individuals certain prescribed experiences in the world of the spirit which in and of themselves, apart from the "fruit of the Spirit" (Gal 5:22), are evidences of God's presence within a person's life; nor
2) reject the category of spirit as antithetical to a reasonable faith.
Rather, those who are "born of God" (Jn 1:13) will look for an ethics of the Spirit as the sign of God's presence in the world. Wherever lives conform to the story of Israel fulfilled in Jesus, the Christ, there on earth is the kingdom of God which has come "from above."
-Joe
