The New Birth Ervin Nemeth

Return to:  Index | Bible Study Articles

Originally written for:
Restoration History
Dr. Tom Schulz
International Christian University
July 3, 1991

Outline

A. Man is lost in sin and a new birth is the way out.
B. The circumstances under which Jesus talks about new birth.

A. Terminology.
B. Our understanding of the "new birth."

1. Scott's "five finger exercise."
2. The elements of the new birth as they are observed in the churches of Christ:

a. Hearing.
b. Believing (faith).
c. Repenting.
d. Confessing.
e. Baptising.

The New Birth

I. Introduction

Mankind is separated from its Creator by sin that was chosen by a misuse of the free will that was given to the first couple (Gen.3:6-7). Up to this event, "Adam was morally innocent. When he sinned, by nature became a sinner."(1)   We inherited this sinful nature from the first human, man is lost in sin ever since. To find our way back to God requires a separation from our sin, which is, according to Jesus Christ, a new birth. (2) Jesus told us that it is not an easy task, many will fail in the quest.(3)

The circumstances under which Nicodemus started a conversation with Jesus are well described in Halley's Bible Handbook:

The cleansing of the Temple, accompanying miracles, had made a deep impression on the city. Nicodemus, a Pharisee and one of the Sanhedrin, influential, cautiously seeks a private interview with Jesus. To what extent he believed we do not know. (4)

Certainly, the new way of teaching, the kind of a divine wisdom that they have never experienced before moved the people to find a deep interest in listening to Jesus. Nicodemus himself had to recognize, "Rabbi, we know that You are a teacher come from God..." (5) Hastings states the following:

Many are perplexed, as Nicodemus was. They understand religion on its educational and tangible side; but the doctrine of regeneration, of conversion, perplexes and offends them. They will consent to the faith of Christ, to the Church of Christ, excepting this one doctrine, which is of its very essence. (6)

II. Discussion

According to The Interpreter's Dictionary of the Bible, basically three Greek words are involved considering a "new birth." These are (1) anagennan, (2) paliggenesia, and (3) gennan anothen.

For the understanding of John's concept in the record of the conversation of Jesus with Nicodemus, the term anagennan has the primary importance. It literally means "rebeget" or "rebear." It can be found in I Peter 1:3, 23 in this form. Other versions of the word have meanings of "becoming again," "regeneration," "beget from above," etc. John uses gennan in harmony with the meaning "from God" (John 1:13); "of (water and) the Spirit" (John 3:5-6, 8), rather than "of flesh" (John 3:6; cf. John 1:13). The use of anagennan excludes the objection of an impossible second natural birth, and this way the saying of Jesus is brought into the framework of John's theology. (7)

The word paliggenesia (regeneration) was used in the hellenistic world by the Stoics to designate the cosmic restoration following a world conflagration. The term was used referring to the transmigration of souls (by the Pythagoreans), to the restoration after the Flood (by Philo), and many other instances having no significant importance for this term paper. (8)

To our best understanding, in accordance with the teachings of Jesus, a new birth is a process of regeneration from our sinful nature through accepting the Savior. Scott's so called five-finger exercise is a good summary of what the new birth means:

Thereupon he would say, "Lift your left hand. Now begin with your thumb repeat after me: Faith, repentance, baptism, remission of sins, gift of the Holy Spirit; that takes up all your fingers..." (9)

We consider five things important to be saved, which is a little bit modified version of Scott's exercise: (1) hear, (2) believe (faith), (3) repent, (4) confess, and (5) be baptized. Actually, this second list has no significant difference from the one above.

1. Hearing seems to be an obviously necessary part of a spiritual renewal. The person lost in sin must hear about the holy and pure God who is willing to reestablish the relationship that has been lost when the first couple fell into temptation. It is God the Creator who takes the first step by offering a way to the created human beings to escape from the lowly position through His "one and only Son," Jesus Christ, because He is merciful and loving. (10) Hearing is important, because this is the basis of faith. Also, for hearing itself the word of God is essential. (11)

The word of God is the Holy Bible that is a collection of 66 books in its present day form written by various, sometimes unknown people. It has two major divisions, the Old Testament and the New Testament. The Old Testament books point forward a Savior and the New Testament books tell us about His coming, ministry, and the following establishment and work of the church. Halley states about the Bible:

The books of the Bible were composed by human authors; and it is not even known who some of these authors were. Nor is it known just how God directed these authors to write. But it is asserted that God did direct them; and these books must be exactly what God wanted them to be. (12)

Paul in his epistle tells about the Bible:

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (13)

As one reads the Bible, he/she receives the ideas that God wants to communicate to everyone as a standard of conduct. Christians should read God's word regularly and should live a life that is required in there. Moreover, according to Christ's commandment, they have to "go into the world" and tell everybody about the Good News of salvation. (14) By telling people about the message of the Bible the important requirement of hearing is made possible and then the hearers have their own freedom of choice of acceptance or rejection of God's gift.

2. Believing is a higher level than hearing only. It means accepting what was heard, and in this sense the word faith may often be used interchangeably with believing. The author of the book of Hebrews gives a definition what faith is: "faith is the substance of things hoped for, the evidence of things not seen." (15) It was very easy for the people of the time of the ministry of Jesus Christ on earth to believe, yet, they have failed very often. Even His disciples, who had the closest relationship with the Master had sometimes problems with their faith (for instance, Matthew 17:14-20). It should be noticed that when it is not accompanied with the acceptance of Jesus, believing has very little value. "Even the demons believe," (16) yet no one would say that they are saved. Believing (or faith alone therefore is not enough for salvation though it is necessary.

As John 20:30 states, the Bible is the source that has been given to us, the people who can't have personal encounter with Jesus the minister, to believe do that we may have life in Christ's name.

The book of James entirely devoted to the question of faith--it was written "to the twelve tribes which are scattered abroad." (17) Obviously, these people were Christians who came from Jewish background and have trouble with their faith.

The first part of the epistle deals with the qualities of genuine faith in regard of temptations. (18)

The second part explains the characteristics of faith, in response to testing (19) which are "swift to hear, slow to speak, slow to wrath" (1:19). Quickness to hear involves obedience to God's word (1:19-27). Faith should produce a change in attitude (2:1-13), and result in actions (2:14-26).

Actions (works) are very important for James, and though the passage here may seem to contradict what Romans ch. 4 states, this is only the other side of the coin: faith and works must go together, none of them is perfect without the other--the faith that doesn't change the former sinful nature is not a saving faith. The proper attitude to sins should be always based on a desire of not to sin anymore; and someone who tries his/her best to avoid sin fails he/she may be sure that the sins are forgiven. In this sense, James places an emphasis on the problem of willful sins that should not be taken lightly, because they are not the kind of sins that Jesus had died for.

The last part of the book (20) deals with the triumph of faith. For a future triumph, first, the Christians should be patient. The great Old Testament example of faith, Job is mentioned as James encourages the readers of his letter. (21)

3. Repentance, according to The Popular and Critical Bible Encyclopedia means:

In general, repentance is sorrow for anything past. Theologically and ethically it signifies that sorrow for sin which produces newness of life. (22)

The December 1863 issue of Lard's Quarterly devotes a lengthy article to the topic. At that point of the Restoration Movement the true meaning of repentance wasn't clear to everyone because the English translation of the Bible didn't give back the original meaning of the Greek words involved (metamelomai=regret and metanoeo=repentance). There was a confusion if repentance comes before faith or opposite. As the article traces the records in the Greek Bible, it is clear that faith comes before.

Also, the false doctrines of both Catholic and Protestant theologians had significantly influenced the understanding.

The Catholic version to repentance is "do penance," which is a completely different term from the original "godly sorrow."

The Calvinistic idea of repentance tells that it is a direct gift from God. Since this would violate man's free will, points out the author of the article, this theory is unacceptable. (23)

As the parable of the pharisee and the tax collector warns us, repentance or turning away from sins must be whole-hearted. (24) It is an inward action not something showed to one's environment.

The formerly mentioned encyclopedia says about the nature of repentance in a religious sense:

An evangelical repentance consists in conviction of sin; sorrow for it; confession of it; hatred to it; and renunciation of it...Repentance is always a fruit and a consequence of a saving faith. (25)

4. Confess--which refers to the confession of the acceptance of Jesus Christ and through Him salvation that is offered by God is another vital element of being born again. (The confession--with other word, the recognition of the fact that we are sinful, therefore, we are lost was already discussed above in connection with repentance. Truly, it is not possible to turn away from sins without recognizing their presence.--It would be a "blind leads blind" situation.)

Early Christianity emphasized the importance of confessing that one accepted Christ as a Savior and the Son of God. The inclusion of an extra verse with the account of such a confession to the Western Text of the Bible in the book of Acts is a proof that such a practice existed very early. It states in connection with the Eunuch's request for baptism: "Philip said, 'If you believe with all your heart, you may.' The eunuch answered, 'I believe that Jesus is the Son of God.'" (26)

Perhaps, as we ask people before baptism to confess their faith, we follow this early tradition, which is in accordance with the instruction of the apostle Paul:

That if you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. (27)

Many Christian denominations today look upon this question as the most crucial step in becoming a Christian. In their opinion, referring to the above quotation, beside believing, accepting, and confessing Christ as the Savior nothing else is needed in order to be saved. The account of the common practice of the primitive church as it is recorded in the book of Acts makes clear the fallacy of this thinking.

5. Be baptized: "We wash away sins in baptism," states an author in the Millennial Harbinger. Death, burial, and resurrection takes place while this ascribed washing away of sins is done. The editor draws a parallel between taking the cup and thus having contact with the blood of Jesus and the act of baptism as communions. Thus the person who hears, believes and repents is to be immersed in the name of Jesus for the remission of sins and at the same time he/she receives the Holy Spirit. (28)

Baptism is one of the most controversial questions. When Thomas Campbell found a new light of understanding to the Bible, he proposed, "Where the Scriptures speak, we speak; where the Scriptures are silent we are silent...," one of those listening to him arose and said, "Mr. Campbell, if we adopt that as a basis, then there is an end of infant baptism." (29) To change suddenly what he ever practiced as a member of the Presbyterian Church was a revolutionary change even for Thomas Campbell, but a very important one toward the restoration of the Apostolic Church of the first century.

Let's look at the history of baptism. The Greek words in use are baptisma, baptismos--connected with baptizmo which is an iterative form of bapto, which means to dip or to immerse. The term used in the New Testament in connection with John and entering into Christianity beginning from the day of Pentecost. (30)

The origin of baptism may be found in Judaism. The Jews used water for religious purification and one of the special ways of doing it is found in the so called proselyte baptism, which was one of the ceremonies by which new converts were admitted to Judaism. The baptism of John was most likely the extension of the proselyte baptism. John connects baptism with the idea of repentance, so his baptism is a rite of moral purification.

In the primitive church water baptism was a symbol of entry into the Christian community beginning on the day of Pentecost. (31)

Baptism was connected with receiving the Holy Spirit into one's life. The general pattern of the New Testament confirms that receiving the Spirit is at the time of baptism. However, there are some exceptions when receiving the Spirit and baptism are separated. One of these exceptions is the conversion of Saul in which the Holy Spirit was given before his baptism. (32) Also, later in the same chapter there's another example--while Peter was preaching to the Gentiles "the Holy Spirit fell upon all those who heard the word."(33)  In both cases one can trace the importance of giving the Spirit before baptism. Paul himself is a very unique character of the New Testament, and in the other case it should be noticed that it belongs to the first spread of the gospel to the Gentiles, which shows very common elements to the day of Pentecost. It must be also considered that the first thing after receiving the Spirit was always an immediate water baptism, therefore it is not possible to justify the false teachings of salvation outside of baptism.

The question if Jesus instituted baptism personally debated. Two gospel passages refer to baptism in connection with preaching and teaching the good news in all the world. (34) The record in Mark's gospel was added in the second century. Also, the records of Christ's words in Matthew were disputed textually and many scholars think they can't be considered as ipsissima verba of Christ. (35) However, the evidences in the books of Acts, Galatians, and Romans are standing for the authority of Jesus in baptism. (36)

It is important to note that there is only one reference in the book written to Titus that connects baptism and regeneration:

...according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit... (37)

The question of infant baptism, that was so vital in the case of Thomas Campbell, has no Biblical evidences, except the examples of baptizing households (38) which evidently would involve the baptism of children. It would be a parallel to proselyte baptisms of Judaism but it is unacceptable for the infant baptism of the children of Christians. Since the sons of those who already underwent proselyte baptism were not required to be baptized but only to be circumcised, there would be no parallel in infant baptism of the children of Christians to this Jewish tradition. (39)

The reestablishment of adult baptism by immersion as it was done by the baptists was a milestone in the history of the restoration of the primitive church, therefore it is one of the roots of the Restoration Movement. (40) Unfortunately, the common practice of the Baptist Church today find baptism a sign of desire to join the local congregation instead of the ultimate way of spiritual renewal which is the Biblical pattern. This belief has the basis which is explained by Hawley:

For the Anabaptists, Brethren, Evangelical Christians, and the Little Flock, baptism was primarily the external expression of one's having become a Christian, and as such bore no direct relation to forgiveness. All of these bodies saw in baptism the distinguishing mark of separation from the world and commitment to Christ. (41)

While someone goes through the above mentioned five stages of regeneration the importance of our Divine Helper--the Holy Spirit--is crucial. Hastings states:

...there is only one way of being born again... by the power of the Spirit of God... Regeneration is the sole work of the Holy Spirit in the human heart and soul, and is in every case one and the same. Conversion, on the other hand, bringing into play the action also of the human will, is never absolutely the same perhaps in even two souls--as like and yet as different as are the faces of men.

Sancho Panza's conclusion about entrance to heavens in the eighth chapter of Don Quixote reflects the same thinking:

No todos podemos ser frailes y muchos son los caminos por donde lleva Dios a los suyos al cielo. (42)

III. Conclusion

Hearing, believing, repenting, confessing and baptism as they are discussed above are the elements of the so called new birth that Jesus was talking about in His conversation with Nicodemus. As we try to restore the original practices of Christianity, we must be aware of the distortions that have been occurred during the centuries. Through a better understanding of this fundamental issue of Christianity we must correct the errors as much as possible.

Though the pattern is similar in every conversion the way an individual may come to the decision is very personal. As a Christian wants to obey the Lord's commandment by leading people to Him, he should carefully assist everyone he can in finding that personal way.

Notes

1. The Open Bible, "The Christian's Guide to the New Life, `Adam's Sin,`" (Nashville: Thomas Nelson Publishers, 1985), p. 6.

2. John 3:3, 7.

3. Matthew 7:13, 14.

4. Henry H. Halley, Halley's Bible Handbook, (Grand Rapids, Michigan: Zondervan Publishing House, 1965), p. 535.

5. John 3:2, Holy Bible, New King James Version. In the following this version used for quotations if it is not stated otherwise.

6. James Hastings, The Great texts of the Bible, "St. John I-XII," (London: The Wavery Book Company, 1912), p. 150.

7. The Interpreter's Dictionary of the Bible, Vol. 4., "Regeneration," (Nashville: Abingdon Press, 1986), p.24.

8. IDB, p. 25.

9. James DeForest Murch, Christians Only, (Cincinnati, Ohio: Standard Publishing, 1962), p. 103.

10. John 3:16.

11. Romans 10:17.

12. Halley, p. 22.

13. II Timothy 3:16, 17.

14. See the Great Commandment in Matthew 28:18-20. Cf. Mark 16:15; Luke 24:47.

15. Hebrews 11:1.

16. James 2:19.

17. James 1:1.

18. James 1:1-18.

19. James 1:19-5:6.

20. James 5:7-20.

21. The Open Bible, "Survey of James," pp. 1260, 1261.

22. Samuel Fallows, editor, The Popular and Critical Bible Encyclopedia, Vol. III., "Repentance," (Chicago: The Howard-Severance Company, 1913), p. 1449.

23. Moses E. Lard, Lard's Quarterly, Vol. I., "Repentance," (Kansas City: Reproduced by: Old Paths Book Club, 1949), pp. 172-182.

24. Luke 18:9-14.

25. Fallows, p. 1450.

26. Acts 8:37, The New Testament, New International Version, (Colorado Springs: International Bible Society, 1984), p. 104.

27. Romans 10:9-10., NIV

28. Alexander Campbell editor, The Millennial Harbinger, Volume VII., "Importance of Christian Baptism," (Reproduced by the Old Paths Book Club), (Ann Arbor, Michigan: Malloy, Inc., 1954), pp. 31, 32. Original issue published in January 1836.

29. Murch, p. 41. Highlight from the original source.

30. IDB, Vol. I., "Baptism," p. 348.

31. Acts 2:38, 39.

32. Acts 9:17, 18.

33. Acts 10:44 ff.

34. Mark 16:16 and Matt. 28:19.

35. IDB, Vol. I., "Baptism," p. 351.

36. Acts 2:38; 10:48 (cf. 8:16; 19:5); Gal 3:27; Rom 6:3.

37. Titus 3:5.

38. Acts 16:15, 33; 18:8.

39. IDB, Vol. I., "Baptism," p. 352.

40. C. Leonard Allen, Richard T. Hughes, Discovering Our Roots: The Ancestry of Churches of Christ, (Abilene: ACU Press, 1988), p. 63.

41. Monrow E. Hawley, The Focus of Our Faith, (Nashville: 20th Century Christian, 1985), p. 61.

42. We cannot all be friars, and many are the ways by which God leads his own to eternal life. Quoted from Miguel de Cervantes, Don Quixote in The Oxford Dictionary of Quotations, Third Edition, (New York: Oxford University Press, 1980), p. 138.

Bibliography

	Allen, C. Leonard, Hughes, Richard T. Discovering Our Roots: The Ancestry of Churches of Christ. Abilene: ACU Press, 1988.
	Campbell, Alexander (editor). The Millennial Harbinger. (Reproduced by the Old Path Book Club.) Ann Arbor, Michigan: Malloy, Inc.,1954.
	Fallows, Samuel (editor). The Popular and Critical Bible Encyclopedia. Vol. III. Chicago: The Howard-Severance Company, 1913.
	Hastings, James (editor). The Great Texts of the Bible, "St. John I-XII." London: The Wavery Book Company, 1912.
	Halley, Henry H. Halley's Bible Handbook. Grand Rapids, Michigan: Zondervan Publishing House, 1965.
	Hawley, Monroe E. The Focus of Our Faith. Nashville: 20th Century Christian, 1985.
	Lard, Moses E. Lard's Quarterly. (Reproduced by the Old Paths Book Club.) Kansas City: Old Paths Book Club, 1949.
	Murch, James DeForest. Christians Only. Cincinnati, Ohio: Standard Publishing, 1962.
	The Interpreter's Dictionary of the Bible. Vols.1 & 4. Nashville: Abingdon Press, 1986.
	The New Testament, New International Version. Colorado Springs: International Bible Society, 1984.
	The Open Bible, The New King James Version. Nashville: Thomas Nelson Publishers, 1985.
	The Oxford Dictionary of Quotations. Third Edition. New York: Oxford University Press, 1980.

Return to:  Index | Bible Study Articles

(c) 1991-2001 Ervin Nemeth, all rights reserved, including publication, Internet reposting or translation

Some of the materials presented on these pages are copyrighted by their respective authors or original publishers. You are not allowed to use them in any other but non-profit, educational setting.  You may use the "WBS Hungary" logo (c) when creating a link to our site; we request a proper link and an e-mail notification to Ervin.

(c) Ervin Nemeth, WBS Hungary.