Decoding the Meaning of Born Again

Many in today’s world believe that being born again means having a “religious experience” or “accepting Christ.” Also, this is believed to constitute the process of conversion. Anyone who has experienced this is said to be “saved.” Is this what the Bible teaches?

Nicodemus, a Pharisee and a ruler of the Jews, came to Jesus Christ, acknowledging that he and other rulers knew that Jesus had to be of God because of the miracles He had performed. Christ replied with an unexpected statement that Nicodemus did not grasp: “Verily, verily, I say unto you, Except a man be born again, he cannot see the Kingdom of God” (John 3:3). The Greek word used, translated as “born,” is gennao.

Unlike modern theologians, Nicodemus knew precisely what Christ meant by gennao—He was referring to a birth, just like a physical birth. This is why he responded, “How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born?” (vs. 4).

Jesus replied, “Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God” (vs. 5). The mention of water in this statement applies to baptism—being immersed in water—symbolizing the watery grave after having deeply repented.

The reference to being “born of the Spirit” is directly related to the spiritual growth necessary to be born at the resurrection. It is analogous to a fetus growing in its mother’s womb before birth. The physical-spiritual analogy here is evident.

This is confirmed by Jesus’ statement, “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 you, You must be born again. The wind blows where it lists, and you hear the sound thereof, but can not tell from where it comes, and where it goes: so is every one that is born of the Spirit” (vs. 6-8). This refers to those who are reborn as spirit beings when they are resurrected—who will be invisible, just as the wind is invisible to physical beings. There is a clear distinction between “that which is born of the flesh is flesh, and that which is born of the spirit is spirit.”

Marveling at Christ’s statements, Nicodemus responded, “How can these things be?” Jesus answered, “Are you a master of Israel, and know not these things? Verily, verily, I say unto you, We speak that we do know, and testify that we have seen; and you receive not our witness. If I have told you earthly things, and you believe not, how shall you believe, if I tell you of heavenly things?” (vs. 9-12).

When He said, “You receive not our witness,” Christ was referring to the Pharisees in general. Nicodemus and the Pharisees were “masters in Israel,” yet they did not understand this fundamental truth about the lifelong process of spiritual rebirth. Christ was proclaiming that the Kingdom of God was coming to Earth and that people could be born into it. Nicodemus marveled at this for a number of reasons—one being that Jesus demonstrated that even the established rulers in Israel (Judea) did not understand the Plan of Salvation, regardless of their exposure to the scriptures. Although they knew Jesus was sent from God, these rulers never submitted to His authority.

Another reason Nicodemus marveled at Christ’s words was that Jesus spoke in terms the Pharisees could not perceive. Christ explained this to His disciples: “Because it is given unto you to know the mysteries of the Kingdom of heaven, but to them [all others, including the religious rulers of His time] it is not given” (Matt. 13:11). Yet John recorded the conversation between Nicodemus and Jesus to expound Christ’s point to those called in following ages. In John 3:11-17, He explains why the world is in such confusion over this basic understanding.

In John 3, the term “born” appears in verses 3, 4, 5, 6, 7 and 8. In each instance, the original Greek word is gennao. All major lexicons define this term as begettal by the father (begotten) or birth by the mother (born). Thus, gennao can be translated as either “born” or “begotten,” depending on the context. We will refer to these definitions later.

Spiritual Birth by Resurrection

(1) In what order are God’s servants changed by spiritual rebirth? I Corinthians 15:23.

The phrase “Christ the firstfruits” is better explained by reviewing verse 20: “But now is Christ risen from the dead, and become the firstfruits of them that slept.” In verse 23, “afterward, they that are Christ’s at His coming” pertains to the firstfruits who will receive salvation upon being resurrected.

(2) Then who was the first person to experience spiritual rebirth, having been born physically and then having died physically? Colossians 1:15, 18.

Jesus Christ was the firstborn “from the dead.” When He was born again, Jesus did not just go through a “religious experience.” Nor did He accept Himself as Savior. What He experienced was a literal rebirth from death. He was the first to experience spiritual rebirth (to be “born again”)—the hope of all Christians.

(3) Are many others to follow what Christ was first to accomplish? Romans 8:29.

Jesus was to be “firstborn among many brethren,” meaning that other brethren were to follow after Him. Christ was simply the first of many to be born again.

(4) Is Christ’s statement, “that which is born of flesh is flesh; and that which is born of spirit is spirit,” further elaborated upon in the context of the resurrection? I Corinthians 15:50-52.

This well summarizes the hope of the resurrection—the change of human beings to spirit beings.

The Holy Spirit Imparts Life

Let’s now compare the physical analogy of an unborn child developing in the mother’s womb to the spiritual development of a Christian. Conversion is a lifelong process of growing to spiritual maturity in order to be “born again” upon resurrection.

(1) Are Christians admonished to grow into maturity during this time of spiritual training and development? I Peter 2:2; Ephesians 4:15.

(2) Must Christians become skillful in the Scriptures and in spiritual discernment through experience and growth? Hebrews 5:13-14.

(3) Can any person decide for himself to seek God’s Way and become converted simply by the momentum of his own willpower? Romans 8:7-8.

(4) What begins the process of spiritual development? John 6:44, 65.

Some ask, “How can I tell whether God is calling me?” The answer is that unless God calls someone, that person’s mind will not be opened to His truth. To begin to seek God’s ways—to start to understand them and desire to grow in this understanding—is evidence of one’s calling.

(5) Is repentance the next requirement for receiving the Holy Spirit? Acts 2:38; 26:20. Repentance is a deep, profound sorrow for having lived contrary to God’s Way after having come to realize the supremacy and authority of God and His Word. True repentance is not a generated human emotion—it is a gift from God!

(6) What other vital condition is required to receive the Holy Spirit? Acts 5:32.

To say that obedience is a requirement means that the person sincerely strives to obey God’s laws with all his heart. This does not mean that one could earn the Holy Spirit through obedience. It is a gift God gives to those He calls, after they have responded to that calling with obedience.

(7) Does Scripture explicitly call the Holy Spirit a gift from God? Acts 10:45; Luke 11:13.

(8) Is God’s Spirit actually imparted into the mind? I Corinthians 2:10-13.

Just as the physical sperm cell from the father impregnates the human egg cell and initiates the growing process of a human fetus, the Holy Spirit enters the mind and starts the process of spiritual development.

(9) In what other ways does the Holy Spirit lead? John 14:26; 15:26; 16:13.

(10) How much of God’s Spirit is initially imparted into the mind? II Corinthians 1:22; 5:5.

An earnest portion is a small deposit, given in advance, to show what is to follow. This amount might be only a tiny portion of the Holy Spirit, which increases as an individual matures spiritually.

Begotten in This Life—Born in the Future

We have seen that gennao can be translated as “born” or “begotten,” depending on context. Begettal can refer to human conception, as recorded in Matthew 1:20: “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, you son of David, fear not to take unto you Mary your wife; for that which is conceived in her is of the Holy Spirit.”

In this case, Jesus was conceived or begotten by God’s Spirit. The term translated “conceived” in this verse is gennao and could have been better translated as “begotten.” In a few places, the translators used the word “born” when “begotten” would have been more accurate, and vice-versa. One of the best-known examples of this mistranslation is in I John 5:1.

Once we are begotten by God’s Spirit entering our minds, God considers us His sons: “For as many as are led by the Spirit of God, they are the sons of God” (Rom. 8:14). Likewise, “Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God: therefore the world knows us not, because it knew Him not” (I John 3:1).

(1) As sons of God in this life, we are heirs to the promises of God. Since we are still flesh and blood, why do we remain only as heirs of the promise and not inheritors? Titus 3:7; Hebrews 1:14; Romans 8:17.

We would have to be changed from flesh and blood in order to receive “salvation”—“eternal life”—and to be “glorified together with Christ.”

(2) What is the change that must be made to become inheritors of the promises? I Corinthians 15:42-44.

(3) After that change from corruptible to incorruptible, how will these spirit beings appear? I Corinthians 15:54; I John 3:2.

(4) Were the terms “Firstborn from the dead” and “Firstborn of many brethren” merely titles given to Christ—or did they define a sequence that Christ fulfilled? I Corinthians 15:20, 23; Hebrews 5:9; 6:20; 12:2; Revelation 1:4-5; 3:21.

The fact that Jesus has led the way for people God calls is clearly established throughout Scripture. This was referred to earlier, when Romans 8:29 and Colossians 1:15 and 18 were cited. Many scriptures reveal that Christians will be changed when they are resurrected. Yet the verses explaining how Christ led the way, by referring to Him as the “Firstborn from the dead” or “Firstborn of many brethren,” proves a difficult stumbling block to those who believe we are born again in this life. That is why people who teach this error often attempt to diminish Christ’s leading role, reducing it to a mere title. Jesus pioneered the way for many brethren to follow. (Revelation 1:5 reads “first begotten,” but should have been translated “firstborn.”)

(5) Are Christians also called the children of God, even in this life? Romans 8:14-17; Galatians 4:5; Ephesians 1:5.

The terms “adoption of sons” in Galatians 4:5 and “adoption of children” in Ephesians 1:5 are incorrect translations. The Greek term huiothesia means “sonship,” not adoption. Likewise, Romans 8:15 should read “Spirit of sonship” instead of “Spirit of adoption.” Galatians 3:26 states, “For you are all the children of God by faith in Christ Jesus.” Clearly, we are God’s very own sons—we are not adopted!

(6) Are the children of God also called (in advance) the children of the resurrection? Luke 20:34-36.

Verse 35 clearly shows that the children of God are those who are accounted worthy to obtain the Kingdom of God and will become the “children of the resurrection”—born at the resurrection of the just. This verse confirms that the resurrection is when spiritual birth takes place!

Misapplied Scriptures

(1) I John 3:9 reads, “Whosoever is born of God does not commit sin; for His seed remains in him: and he cannot sin, because he is born of God.” Does this refer to this life or the future?

Two criteria can be used here. First, in this present life, Christians are indeed capable of sinning. Romans 3:23 states, “All have sinned and come short of the glory of God.” John states of himself and other Christians, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (I John 1:8-10). Thus, I John 3:9 cannot refer to Christians in this life.

Secondly, when one is born of God upon resurrection, he will be like God (I John 3:2). The following verses are tied to this context of “when He shall appear.”

Verses 4 through 8 show that “sin is the transgression of the law”; “in [Christ] is no sin”; and “whosoever abides in Him sins not.” Verse 9 ties back to verse 2 in discussing being born of God. To express “cannot sin” (conveying the impossibility of sinning) is very different than “sins not” (as a way of life), as found in verse 6. One who is born of God will be like Him—incapable of sin! This applies to the future—not to this present life!

Finally, I John 5:18 provides more valuable insight. In this verse are two contrasting phrases, each using gennao and each requiring a different translation of that term because of the comparative structure of the verse. The translators recognized this and proceeded to translate as the context correctly dictated. It reads, “We know that whosoever is born of God sins not; but he that is begotten of God keeps himself, and that wicked one touches him not.” This unmistakably confirms that I John 3:9 refers to being resurrected in the future.

(2) Why do many professing Christians believe that one is born of God by merely believing “that Jesus is the Christ”? I John 5:1.

A casual reading of this verse has led many to falsely believe that the only requirement for salvation is to simply “believe that Jesus is the Christ.” There, the Greek term gennao appears three times. The translators of the KJV chose to translate gennao as the respective terms “born,” “begat,” and “begotten.” This verse should actually read, “Whoever believes that Jesus is the Christ is begotten of God: and every one that loves Him that begat [Moffatt correctly uses the phrase ‘that loves the Father’] loves Him also that is begotten of Him”—referring to other brethren. Those who accept the traditional “born again” fallacy essentially deny the change to occur when Christians are resurrected, and counterfeit it with a watered-down version of real conversion—a lifelong process rather than an instantaneous change. The real instantaneous change is upon resurrection, which they reject.

Once again, I Corinthians 15:50-52 describes when faithful Christians are changed—born into the Kingdom of God. Since flesh and blood cannot inherit this Kingdom, this could only happen by being transformed into a form that is incorruptible—into spirit!

Recall that Jesus told Nicodemus, “Except a man be born again, he cannot see the Kingdom of God” (John 3:3). Yet, many have been deceived by subtle explanations that equate conversion with being born “from above.” It is true that the Greek term used in John 3:3, anothen, can mean “from above,” as well as “again” or “anew.” But notice that Nicodemus responded by asking how he could “enter the second time into his mother’s womb and be born.” He never mentioned any hazy religious platitudes about being “born from above.” Becoming born again—the second time—was clearly the context!

The only other place in the Bible where “born again” appears (besides John 3:3 and 7) is I Peter 1:23, in which the term is translated from anagennao. This can only mean “born again” or “begotten again.” Here, the Greek term gennao has an attached prefix (ana) that means “again”—not “from above.” This verse shows that anagennao is correctly translated “begotten again.”

Being “born from above” in this life is another variation of the false “born again” teaching. It may appear to many millions to be scriptural, but it is actually a deception to lure believers to accept the traditional “born again” fallacy under a new label. Any variation that tries to deny the simple meaning of I Corinthians 15:50-52, with a counterfeit definition of conversion, is wrong!

To learn more about this broad subject in greater detail, read Mr. Pack’s booklet What Does “Born Again” Mean? This publication is comprehensive, addressing in detail the scriptures covered in this Bible study and many others. The truth of the born again doctrine encompasses true conversion in this life and the change to spirit for which we are all waiting.