Jesus was not teaching salvation by rituals.
He was using metaphors like “being born again”, “water”, “wind/spirit”, “kingdom” as tools to convey spiritual truths: repentance and newness of life.
This is error-
The Context of John 3:3-8: A Literal Transformation, Not Mere Symbolism
John 3:3
"Truly, truly, I say to you, unless one is born again (γεννηθῇ ἄνωθεν, gennēthē anōthen), he cannot see the kingdom of God."
The Greek word ἄνωθεν (anōthen) means both "again" and "from above," implying a spiritual rebirth initiated by God. This dual meaning suggests a deeper theological reality,
not just a metaphor for moral or behavioral change.
Jesus uses γεννηθῇ (gennēthē), a verb for
literal birth or begetting. The aorist passive subjunctive form emphasizes an action performed upon the individual by an external agent-God. This rebirth is a transformative event, not a
figurative concept of repentance alone.
2. The Role of Water and Spirit in Salvation
John 3:5
"Truly, truly, I say to you, unless one is born of water and the Spirit (ἐξ ὕδατος καὶ Πνεύματος, ex hydatos kai Pneumatos), he cannot enter the kingdom of God."
The conjunction καί (kai) ("and") joins ὕδατος ("water") and Πνεύματος ("Spirit") in a single concept, suggesting that both are integral to the new birth.
This rules out purely metaphorical interpretations.
The mention of water likely alludes to baptism, a consistent theme in the New Testament (cf. Acts 2:38, Titus 3:5). The grammatical structure and
context do not support reducing "water" to mere metaphorical language, especially in light of John 1:33, where the Spirit and water are linked in Jesus' baptism.
3. The Spirit as the Agent of Regeneration
John 3:6-8
"That which is born of the flesh is flesh, and that which is born of the Spirit (ἐκ τοῦ Πνεύματος, ek tou Pneumatos) is spirit. Do not marvel that I said to you, 'You must be born again.' The wind (πνεῦμα, pneuma) blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit."
The word πνεῦμα (pneuma) means both "spirit" and "wind." Jesus deliberately uses this double meaning to highlight the invisible yet powerful work of the Holy Spirit.
The analogy to wind does not reduce the Spirit's work to metaphor but emphasizes its mysterious and sovereign nature.
The preposition ἐκ (ek) ("of") denotes origin or source, showing that the new birth is entirely a work of the Holy Spirit,
not a metaphorical self-effort.
4. Jesus’ Use of Literal and Spiritual Realities
While Jesus often employs metaphorical language, His discussion with Nicodemus in John 3 is rooted in
literal spiritual truths.
This is evident from Nicodemus’ confusion in John 3:4, where he interprets Jesus' statement about being "born again" in purely physical terms. Jesus’ clarification in verses 5-8 shifts the focus to the spiritual but does
not negate the literal transformation required by God’s Spirit.
Greek Linguistic Precision:
Words like γεννάω (to beget), ὕδωρ (water), and πνεῦμα (spirit/wind) carry theological weight in this context. Jesus uses them consistently throughout the discourse to refer to the divine work of regeneration, not mere allegories for moral improvement.
5. The Broader Biblical Context
Titus 3:5:
"He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration (λουτροῦ παλιγγενεσίας, loutrou palingenesias) and renewal of the Holy Spirit."
The phrase λουτροῦ παλιγγενεσίας ("washing of regeneration") closely parallels "born of water and the Spirit" in John 3:5, reinforcing the connection between water, Spirit, and salvation.
Ezekiel 36:25-27:
Jesus’ language echoes this Old Testament prophecy:
"I will sprinkle clean water on you, and you shall be clean... I will give you a new heart, and a new spirit I will put within you... and cause you to walk in my statutes."
Ezekiel's reference to water and Spirit reflects God's promise of internal transformation, fulfilled in the new birth Jesus describes.
The Greek text of John 3:3-8, combined with its context and the broader biblical witness
, affirms that Jesus was not merely teaching repentance or a figurative "newness of life" but describing a literal, divine transformation through the work of the Holy Spirit.
The precise grammar and theological consistency of terms like γεννάω, ὕδωρ, and πνεῦμα point to regeneration as an essential and objective work of God in salvation.
To reduce this to metaphorical teaching undermines the depth and coherence of the Gospel message.
To be consistent with your Bahá'í faith,
you must reinterpret and allegorize the plain, literal text of D'varim as it stands written in its grammatical and historical context-particularly in its perfect tense.
This approach would require you to deny or spiritualize straightforward statements that were clearly intended to be understood
literally by their original audience. Such reinterpretation undermines the text's original meaning and replaces it with external theological presuppositions
alien to the Scripture's intended message.
Thanks
J.