Whose New Birth?
My title is “Whose New Birth?” I want us to look at a passage familiar to most Christians. John 3:1-13.
“1There was a man of the Pharisees, Nikodemos by name, a leader of the Jews. 2He came to him by night and said, ‘Rabbi, we acknowledge that you are a teacher who has come from God, for nobody can do these signs which you do, unless God be with him.’ 3Yeshua answered, saying to him, ‘Amen, amen I say to you, unless someone is born from above, he or she cannot see the kingdom of God.’ 4Nikodemos said to him, ‘How can a man be born when he is old? Can he enter his mother’s womb a second time and be born?’ 5Yeshua answered, ‘Amen, amen, I say to you, unless someone is born of water and of spirit, he or she cannot enter the kingdom of God. 6That which is born of flesh is flesh, and that which is born of spirit is spirit. 7Don’t wonder that I said to you, “It is necessary for you [plural] to be born from above.” 8The Spirit blow where it wills, and you hear the sound, but you don’t know where it has come from or where it is going. So it is with everybody born of spirit.’ 9Nikodemos answered, saying to him, ‘How can these things be?’ 10Yeshua answered, saying to him, ‘You are the teacher of Israel and you don’t know these things? 11Amen, amen I say to you, ‘What we speak we know and what we testify we’ve seen, but our testimony you [plural] do not receive. 12If I spoke to you [plural] of earthly things and you [plural] do not believe, how will you [plural] believe should I speak to you [plural] of heavenly things? 13Nobody has ascended to heaven except the one who descended from heaven, the Son of Man.’”
The key to understanding this passage, which is often overlooked, is the grammatical shift in verse 7. Jesus has been addressing Nikodemos as in individual. Twice Jesus has said to Nikodemos “Amen, amen I say to you.” “You” in the singular. Suddenly in verse 7 Jesus shifts from singular to plural: “It is necessary for you to be born from above.” “You” in the plural. Jesus then continues to address Nikodemos in the plural” “Our testimony you do not receive. If I spoke to you of earthly things and you do not believe, how will you believe should I speak to you of heavenly things?” All these “yous” are in the plural.
Nikodemos is introduced in John chapter 3 as a leader of the Jews and a teacher in Israel. In other words, although Nikodemos is an individual, he’s also a representative of Israel. In John chapter 3 Jesus is challenging Israel through the person of Nikodemos. This is why the grammar shifts from singular to plural. The questioning and hesitation of Nikodemos is indicative of Israel’s unbelief.
Jesus refers to rebirth as “earthly things,” which he contrasts with “heavenly things.” In verse 12 he says, “If I spoke to you of earthly things and you do not believe, how will you believe should I speak to you of heavenly things?” When Evangelical Christians think of their new-birth experience, they normally don’t think of it as something earthly. At least they don’t contrast it with heavenly things. This is our first indication that Jesus and Evangelical Christians may not be talking about the same rebirth.
Another indication that Jesus and Evangelical Christians may not be talking about the same rebirth is that Jesus chides Nikodemos for not being familiar with it. In verse 10 Jesus chides Nikodemos, “You are the teacher of Israel and you don’t know these things?” Now the religious experience of personal regeneration which Evangelical Christians term the new birth historically goes back to the 1st Great Awakening in the mid 18th century. The familiar physical manifestations of the new birth, such as being slain in the spirit, speaking in tongues, and involuntary spasms first appear at the 1801 revival in Cane Ridge Kentucky. Roman Catholic and Greek Orthodox Christians don’t teach a private experience of rebirth and regeneration, because the principle features of their teaching stabilized long before the 18th century. Even the Protestant Reformers in the 16th century weren’t familiar with this particular religious experience. Obviously, Jesus wouldn’t expect a 1st century teacher in Israel to be familiar with the innovations of Evangelical Christianity. So what sort of new birth did Jesus expect Nikodemos to be familiar with? What sort of new birth should have resonated with Nikodemos? Whose new birth was Jesus talking about?
When the Hebrew Bible talks about the outpouring of God’s Spirit, and the ensuing resuscitation, resurrection, and revival, the topic is always Israel’s new birth. The Hebrew Bible never speaks of the new birth as an experience of isolated individuals. As a leader of the Jews and a teacher in Israel, Nikodemos could be expected to be familiar with the promises of Israel’s new birth. I want to look at some of them this afternoon.
Ezekiel 36:24-30.
“I will take you from the Gentiles and I will gather you from all the lands, and I will bring you to your own soil. I will throw clean water on you and cleanse you from all your filth, and from your dung balls I will cleanse you. I will give you a new heart, and a new spirit I will put within you. I will remove the heart of stone from your flesh, and give you a heart of flesh. My Spirit I will put within you, and I will arrange that in my statutes you will walk, and my judgments you will keep and perform. And you shall dwell in the land which I gave to your ancestors, and you shall be people to me and I shall be God to you. I will save you from all your impurity. I will summon the grain and multiply it; I will not give you famine. I will multiply the fruit of your tree and the produce of your field in order that you will never again take the shame of famine among the Gentiles. Then you will remember your evil ways and your misdeeds which were not good, and loath yourselves to your own face for your iniquities and for your abominations. Not for your sake do I act, oracle of HaShem God. Let it be known to you. Be ashamed and embarrassed on account of your ways, O house of Israel. Thus say HaShem God, ‘On the day when I cleanse you from all your iniquities and I have made the cities dwell and the ruins have been rebuilt, the desolated land shall be worked, because it will have been desolate in the eyes of everyone passing by. They will say, ”This land which was desolate has become like the Garden of Eden and the ruined, desolate, and destroyed cities are inhabited and fortified.” Then the Gentiles who remain around you shall know that I, HaShem, have built the destroyed and planted the desolate. I, HaShem, have spoken and performed.’ Thus says HaShem God, ‘I will yet let myself be sought by the house of Israel, to perform this for them. I will multiply them like a human flock. Like a flock of holy offerings, like a flock of Jerusalem during her feasts, so shall the ruined cities be full of a human flock. Then they shall know that I am HaShem.’
We’re at the beginning of Ezekiel chapter 37. This is the weekly prophetic portion read in synagogue during Passover, so Nikodemos would have been familiar with the prophecy.
The hand of HaShem was on me and he brought me out by the Spirit of HaShem and set me down in the midst of the valley. And it was full of bones. He caused me to pass them by around and around. And behold, they were very many on the surface of the valley. And behold, they were very dry. He said to me, ‘Son of Man, will these bones live?’ I said, ‘HaShem God, you know.’ He said to me, ‘Prophesy concerning these bones, and you shall say to them, ‘Dry bones, hear the word of HaShem!’ Thus says HaShem God to these bones, ‘Behold, I am bringing Spirit in you, and you shall live. And I shall put sinews on you, and bring flesh on you, and form skin on you. And I shall put Spirit in you, and you shall live. And you shall know that I am HaShem.’ I then prophesied just as I was commanded. And while I was prophesying there was a noise, and behold an earthquake. The bones came together, bone against bone. I looked, and behold, sinews on them and flesh came and skin covered them from top down. But there was no spirit in them. He said to me, ‘Prophesy to the Spirit! Prophesy, O Son of Man! You shall say to the Spirit, ‘Thus says HaShem God, ‘O Spirit, come from the four winds and breath on these slain, that they may live!’ So I prophesied just as he commanded me, and the Spirit came upon them, and they lived and stood on their feet, a very great army. Then he said to me, ‘Son of Man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dry, our hope has perished, we have been decreed against.’ Therefore, prophesy and say to them, ‘Thus HaShem God has spoken.’ ‘Behold, my people, I am opening your graves and I shall bring you up from your graves, and I shall bring you to Israeli soil. And you shall know that I am HaShem when I open your graves and when I bring you up from your graves, my people. And I shall place my breath in you, and you shall live. And I shall set you down on your own soil, and you shall know that I HaShem have spoken and acted,’ oracle of HaShem.”
The most extensive description of new birth in the Hebrew Bible is about Israel’s new birth after her exile is over. Notice the prominence of the Spirit in Ezekiel’s prophetic description. The Spirit will be poured out on Israel. The Spirit will cleanse Israel from her iniquities. The Spirit will give Israel a new heart. The Spirit will enable Israel’s new obedience. The Spirit will breathe new life into the dry bones of the whole house of Israel. The Spirit will revive the perished hope of Israel and end her exile. This is the sort of new birth that a teacher in Israel should be preparing his people to welcome. I really don’t think Jesus would have expected Nikodemos to be familiar with the new birth preached by Billy Sunday or by Billy Graham or by Bill Bright. But Jesus expected Nikodemos to know about the outpouring of God’s Spirit and Israel’s new birth prophesied in Ezekiel.
Let’s look at Isaiah 44. This is the weekly prophetic portion read in synagogue the same Sabbath the Book of Leviticus starts. Nikodemos would have been familiar with the prophecy. Here again the outpouring of God’s Spirit is what ends Israel’s exile and opens up Israel to non-Jewish participation. Isaiah 44:1-5.
“And listen now, Jacob, my servant, Israel whom I have chosen. For thus has said HaShem your Maker and your Fashioner from the womb. He will help you. Do not fear, Jacob my servant, Yshurun whom I have chosen. For I shall pour water on the thirsty; and moisture on the dry ground. I shall pour my Spirit on your offspring; and my blessing on your descendents. And they shall grow among the grass, like willows along the streams of water. One will say, ‘I am HaShem’s.’ Another will call himself by the name of Jacob. Another’s hand will write, ‘Belonging to HaShem.’ Another will be designated by the name of Israel.”
Nikodemos could be expected to know about the necessity of water and spirit in order for Israel to thrive. Nikodemos could be expected to know that God pouring water and his Spirit on Israel would have some connection with the endtime ingathering of the Gentiles. That much is of the prophecy is quite clear.
Let’s look at Hosea 5:14-15. This prophecy first describes Israel’s situation in exile.
“For I am like a lion to Ephraim; like a young lion to the house of Judah. I, it is I who tear and walk off. I grab and no one can save from me. I will walk off and return to my place until they are ashamed and seek my face. When they are in distress they will earnestly search for me.”
Israel’s prophesied response to God’s chastisement comes in the continuation. Hosea 6:1-3.
“Come, let us return to HaShem. For he has torn and he will heal us; he has struck and he will bandage us. He will revive us after awhile. On the third day he will resurrect us, and we will live before him. We shall know, we shall pursue to know HaShem. Like the dawn his going forth is regular; like the rain he will come to us; like the former and later rain shower the earth.”
Here again, when the Hebrew Bible talks about revival and resurrection, it’s a communal event. The operative word is “we.” “He will resurrect us and we will live before him.” As in Ezekiel and Isaiah, in Hosea Israel’s new birth will come after her exile is over. Again, God’s life-giving activity is compared to water that refreshes the dry earth.
Let’s summarize what we’re seen. While Jesus might not expect Nikodemos to know about the new birth in the modern Evangelical Christian sense of private experience with the Holy Spirit, he certainly expected him to recognize the necessity of Israel’s new birth. Nikodemos might not know about inner transformation, but he certainly knew about external transformation from the old creation to the new. This is a key event in the plan of salvation. So why is a teacher in Israel, who obviously knows the prophecies, stumped? What’s so novel for Jesus to teach, “Unless someone is born of water and of spirit, he or she cannot enter the kingdom of God.” What part doesn’t Nikodemos get? Jesus chides Nikodemos in the plural:
“If I spoke to you [plural] of earthly things and you [plural] do not believe, how will you [plural] believe should I speak to you [plural] of heavenly things?”
Why does Nikodemos, and by extension Israel, not believe what Jesus says about the new birth?
The short answer is that at this point in the story nobody, not even Jesus’ biggest fans, really know what he’s about or understand the implications of his teaching. John 16:12-14.
“Many things I have yet to say to you, but you are not able to handle them now. When that one comes, the Spirit of truth, he will lead guide you into all truth. For he will not speak of himself, but will speak whatever he hears, and will proclaim to you things to come. That one will glorify me, for he will receive from me and proclaim it to you.”
The Gospel of John emphasizes that prior to Jesus’ ascension the Spirit hadn’t yet been poured out, so elements of Jesus’ teaching would only click later on. John 7:37-39.
“On the last day of the feast, the great day, Yeshua stood and declared, ‘If anyone is thirsty, let him come to me and drink. The one believing in me, just as Scripture says, out of his belly will flow rivers of living water.’ But this he said concerning the Spirit whom those who believed in him had not yet received. For the Spirit was not present, because Yeshua had not yet been glorified.”
On one level this explains why Nikodemos isn’t getting the obvious: nobody understands Israel’s rebirth until the Spirit has been poured out.
On another level, in John chapter 3 Jesus is not challenging a man of the Pharisees by the name of Nikodemos during his earthly ministry. In John chapter 3 Jesus is challenging Israel from heaven. Jesus is physically absent, but speaking through the Spirit. Look at verses 11-13 a little closer.
“Amen, amen I say to you, ‘What we speak we know and what we testify we’ve seen, but our testimony you [plural] do not receive. If I spoke to you [plural] of earthly things and you [plural] do not believe, how will you [plural] believe should I speak to you [plural] of heavenly things? Nobody has ascended to heaven except the one who descended from heaven, the Son of Man.’”
The evidence is a little convoluted, but worth careful consideration. Jesus argues that his ascension proves him to be God’s unique agent, the Son of Man. Jesus presents his ascension as evidence that he’s the one who has descended from heaven with testimony of heavenly things. Now how is Nikodemos supposed to know Jesus has already ascended to heaven? What’s poor Nikodemos supposed to make of the argument “Nobody has ascended to heaven except the one who descended from heaven.” No wonder the man is confused! Jesus’ argument only works after the ascension.
This is an addition reason why Jesus employs the plural. Jesus is not speaking to an individual Pharisee. This is not a private conversation. Jesus is speaking to Israel from heaven. Israel quibbles and complains about being too old for rebirth. Israel wants to know how these things can be. The Spirit is blowing where he wills, not necessarily in the direction the Jewish people think he ought to. Jesus produces testimony, but Israel’s doesn’t believe. Israel needs to receive the promises in order for God to make good on them. Israel needs to enter God’s future in order to understand what God is doing. Without immersion by water and Spirit, no one enters the kingdom of God. If the children of Israel don’t step out in faith and get their feet wet, Israel’s exile won’t end.
My title is still “Whose New Birth?” Before closing I’d like to consider whether what born-again Christians have gone and done with the new birth is legitimate. On the positive side, millions of people have changed lives due, at least in part, to a dramatic personal encounter with the Holy Spirit. On the negative side, the born-again experience has tended to edge out repentance. That’s not so good. There’s still a lot to be said for old-fashioned repentance.
An additional negative is that Evangelical Christian borrowing of the Nikodemos story for its own purpose has obscured the necessity of Israel’s new birth. How many Christians today are even aware that in John chapter 3 Jesus is talking about Israel’s new birth? Homelitical interpretation, sanctified imagination, borrowing, and recycling are fine in their place, but in this instance they’ve totally eclipsed the plain meaning of Scripture.
Perhaps there’s some middle ground. Just as the ascended Jesus is speaking to Israel as a character in a story as if he were on earth among his own people receiving visitors, maybe Jesus was also speaking from heaven to Christians on the American frontier. Maybe the inspiration to borrow the Nikodemos story to lend a scriptural warrant for an American innovation was Jesus’ idea? Maybe Jesus decided in a cultural situation of hyper-individualism Americans needed a more individualistic religious experience? Of course, this solution only works if Conservative Evangelicals are willing to concede that the Jesus who speaks in John chapter 3 is the Jesus who has already ascended to heaven, not Jesus during his stint on earth. For them this is a difficult concession, because Conservative Evangelicals associate this approach with high-criticism. As things stand now though, the interpretation that Jesus is talking about the Evangelical born-again experience in John chapter 3 is an abuse of Scripture.
However we may justify or deplore what Evangelical Christians have done with Israel’s new birth, we at Beth Shalom Seventh-day Adventist need to do everything possible to encourage and facilitate Israel’s new birth. If Israel doesn’t currently respond to Jesus’ appeal we are partially to blame. We have hijacked Jesus’ appeal for our own purposes. Make no mistake, Israel’s new birth is in the Church’s interest. The Apostle Paul, in reference to Israel, says,
“For if their being jettisoned is the reconciliation of the world, what will their acceptance be but life from the dead?” [Romans 11:15]
Israel’s resurrection from the dead is also the Church’s resurrection. That’s good news for all of us.
