Re-reading the concept born from above from within the dualistic framework of John’s

Gospel (John 3:1- 10).

W Imlisangla.

Abstract

The dialogue of the Gospel of John remains as one of the most significant literary genres yet to
be adequately explored by scholars. The Gospel comprises of several dialogue texts connected to
the life and ministry of Jesus of Nazareth. 1 The task of this study will be to illustrate the concept
born from above in the dialogue with other major Johannine themes, like universal God’s love,
Faith and eternal life in a dualistic framework2 and to scrutinize the relevance of the study in the
present context.

Introduction

John records the teachings of Jesus in a series of long and elaborate discourses. The teachings are
generally different in form and manner from the synoptic Gospels and are partly dialogue and
partly monologue, where a dramatic dialogue establishes a discourse, delivered by monologue.3
This trend of dialogue leading to monologue is one of the characteristics features of the
Johannine narrative. The interactive nature of the utterances with provide the reader important
insights concerning the two major dialogue tenets, i.e., dialogues between the characters and
between the narrator and the reader.4 The dialogue is also interlocked with the irony, paradox or
riddling language5 to exemplify the evangelist’s gnomic Linguistic and literary artistry.6 In view
of this, the article attempts to explore: How being born from above is conceptualized by John
within his narrative framework? How the concept being born from above connects with other
theological terms like faith and eternal life? What is the eschatological and soteriological
significance of the term born from above in John? It also focuses on the new life of the spirit in
the Johannine understanding.

1. The study of the term ‘born from above’.

The word Rebirth in the gospel in Greek is ἄνωθεν, meaning born or comes from above7 or the
regeneration activity of the holy spirit of God.8 (Ἄνωθεν implies ‘born of water and spirit’,
understood as one spiritual birth9 resulting from an outcome of human response in which a

1
Johnson Thomaskutty, Dialogue as A Literary Genre in the Book of Signs, (John 1: 19-12: 50), (Biblical Studies Journal: Veda Publications,
2019), 2.
2
Johnson Thomaskutty, The Nature and Function of Dialogue in the Book of Signs, (Doctoral Thesis, Radboud University Nijmegen, 2014), 119-
120.
3
C.H.Dodd, Historical Tradition in the Fourth Gospel (Cambridge: Cambridge University Press, 1965), 317.
4
Thomaskutty, Dialogue as A Literary Genre in the Book of Signs, 5- 6
5
.Dodd, Historical Tradition in the Fourth Gospel, 318
6
Johnson Thomaskutty, Johannine Women as paradigms in the Indian Context (Acta Theological: Published by the UFS, 2019), 79.
7
Frederick William Danker Ed, Greek-English Lexicon of the New Testament, (USA: University of Chicago Press2000), 92.
8
Leon Morris, The Gospel according to John (Michigan: Eerdmans Publishing, 1971), 214-215.
9
Andreas J. Kostenberger, “John,” in BECNT (Michigan: Baker Academic, 2004), 123.
believer attains a new position to be called ‘Children of God’.10 The verb Ἄνωθεν in John 3:4
uses “from above or again” because Nicodemus understood it as (again or second time), in (Mt
19:28 NIV) Renewal is used. This is why scholars argue that ‘again’ must stand given that Jesus
did not correct Nicodemus. While others assume that John maybe choosing to extend the double
meaning in John3:3, 7. Undoubtedly Readers will assume John concept ‘to be born again or to be
born from above’ must mean the same thing.11 Nevertheless the Greek word ἄνωθεν in the
Gospel, is translated as ‘again’ and again emphasize on the nature of the experience of entry into
the kingdom; a crisis akin to physical birth. At the same time it is also rendered from above,
emphasizing on the origin of the experience essentially a heavenly or supernatural experience
(3:31; 19:11, 23). 12

Some commentators have tried to trace the origin of the word born again to various branches of
Gnosticism, mystery religions or other forms of paganism. Others like the Jews insist on a daily
sacrifices .However Barrett finely cite Calvin: by the term born again, He means not the
amendment of a part but the renewal of the whole nature. 13 Similarly the dialogue in the Gospel,
usher in a new order through Jesus’ life and ministry, as Jesus is introduced as the one who
demands new birth (3:3), and the provider of new water and new life (4:13, 14; 4:46-54; 7:37-
8).14

2. The connectivity between the theological terms Born from above and faith and
eternal life.

In the Gospel, Jesus recognized the insufficient nature of faith in Nicodemus because of His
sign-based faith (Jn 3:2). Such nature of faith was not considered genuine and Jesus would not
entrust himself to them, for he knew all Men (Jn 2:23-24).15 Therefore, Jesus is continually in
dialogue with Nicodemus and brings him to the knowledge that He is “not in the know”. And His
“not in the know” is brought in sharp contrast with Jesus’ “in the know” for the progression of
the dialogue.16 Jesus Himself informs Nicodemus that a personal Faith in Jesus himself (3:14) is
necessary to experience a new life (John 20:31; 1 John 5:4). 17 This is the central theme of the
text that the identity of Jesus as the agent of God who comes to introduce himself is convincingly
explained to the interlocutor through the medium of dialogue

However, there are disagreements among the scholars on the faith aspect, because some tries to
attest faith in the atoning work of the daily sacrifices, but not regeneration. Others think that John
3:1-10 is a Johannine version of the Synoptic saying that allot the kingdom of heaven only to
those who become like little Children (Mt 18:3; Mk 10:15; Lk 18:17).18Likewise Nicodemus also

10
Daniel J.Harrington, the Gospel of John (Minnesota: The liturgical Press, 1998), 92.
11
Carson, The Gospel according to John, 189.
12
John stott Ed, the Message of John: Here is your King (Nottingham: Inter-Varsity Press, 1993), 75.
13
D.A.Carson, The Gospel according to John (Michigan: Eerdmans, 1991), 189-190.
14
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs, 11.
15
Frank Thielman, A canonical and Synthetic approach: Theology of the New Testament (Grand Rapids, Michigan: Zondervan, 2005), 164.
16
Johnson Thomaskutty, Dialogue as A Literary Genre in the Book of Signs, 7
17
John Stott Ed, The message of John: Here is your King, (Norton street, Nottingham: Inter-Varsity Press, 1993), 76.
18
D.A.Carson, The Gospel according to John (Michigan: Eerdmans, 1991), 189.
thought that as an orthodox Jews, His place in the kingdom of God is guaranteed by His race, His
circumcision and His credentials.19John respond to all this, using a dialectic sort of
argumentation to lead the reader toward a certain point. And this characteristic tenet is developed
from a dualistic point of view20: when Jesus makes mention about the ‘birth from above’, John
3:5; 1 John 3:9(spiritual seed) identifies it with ‘a birth of water and spirit’ unknown in Israel
(Ezek 36:25-27, Jud 24:3). In the Gospel, water appears with Spirit conjunctively in 3:5, and
flesh is contrasted with spirit disjunctively in 3:6.73. The conjunction of water and spirit is in the
light of eschatological hope, deeply rooted in the Jewish consciousness (Ezek 36:25-27) and
apocalyptic writings (judges 24:6).Bengel interpreted this way, “water denotes baptism of John
i.e. preparing for Christ Jesus because the entry into the kingdom of God requires baptism of
water and of the spirit”.21

Jesus further resort to the OT image (Numbers 21:4-9) to present Nicodemus, the new life
experience in the Kingdom of God; Just as the Son of Man himself will be lifted up (covering
both exaltation and crucifixion),all who put their faith in Him will experience the eternal Life.22
Bultmann in John 3 also identifies “The Nature of faith as a step which leads to a baptismal
discourse for the redemptive activity of the Son of Man” 23 Through dialogues the narrator also
introduces ‘Faith’ aspect in Jesus for the resultant experience of eternal life (2:11, 22; 4:41)24 and
to understand the purpose of God’s universal love, its sacrificial nature and its eternal purpose. 25
This becomes a reality to men for receiving eternal life, for those who have faith in the Son with
the consequent έξοςζία to be children of God.26 The characteristic of ‘Faith’ in the dialogue also
reveal the dualistic contrast between belief and unbelief, truth and untruth, and the “from above‟
and the “from below”. Moreover it is ironic that Jesus risks his life due to his life-giving and
eternal life-centered performances (Jn 11:1-12:50). The ‘hour’ of Jesus 2:4; 4:21; 77:6 and the
‘lifting up of the Son of Man’ (3:14; 8:28; 12:32) are the Proleptic themes that take the attention
of the reader. Therefore the theology of the dialogue is centered on the person and work of Jesus;
and the role of Jesus as the emissary of God all have important implications throughout the
discourses and dialogues.27

3. The eschatological and soteriological significance of the term ‘born from above’.

The Johannine doctrine ‘from above’ aspect is characterized by way of the eschatological
conception because of the transfiguration of the blessed into forms of heavenly glory in the Age
to come (ῇ παλιγγενεζίᾳ in Mat 19:28). Hence, ‘born from above’ is one of the significant tenets
of Johannine eschatology for ‘eternal life’ here and now. ‘Born From above’ is explained in the
two levels of existence- the sphere of flesh (Natural Birth, 1:13) and the sphere of
19
Bruce Nicholls, Gospel of John (Bangalore: The Theological book of Trust, 2000), 152.
20
Johnson Thomaskutty, Dialogue as A Literary Genre in the Book of Signs, 8.
21
David A. Hubbard & Glenn W. Barker, “John,‖ in World Biblical Commentary (Texas: Word Books, publisher, 1987), 48-49.
22
John Stott, The message of John: Here is your King (Notingham: Intervarsity press, 2009), 79.
23
George R. and Beasley Murray, “John” in WBC (Texas: World Books Publishers), 47.
24
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs, 11.
25
D.A.Carson, R.T.France, J.A.Motyer and G.J.Wenham, New Bible Commentary (Illinois: Intervarsity Press, 2002), 1032.
26
Dodd, The Interpretation of the Fourth Gospel,305
27
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs, 11- 12.
Spirit(supernatural) in response to Nicodemus question (αποπια John 1:12-13) . 28Flesh or ζάπξ
(1:13) is portrayed as the weakness of man as creature, and πνεῦμά or Spirit represents the power
of God of heaven at work in the world below (John 1:13 and Isa31:1-3).29 The divine power and
life working in the human sphere is also found in (Ezek 36:26) that God who is spirit will put a
new spirit in his people‖.30 Here Living in the Flesh, means making decision on the basis of what
one senses (8:15) and Birth in the spirit leads into a different way of seeing and understanding31
Bultmann sees it as the horizontal approach, which begins with creation and prologue that
describes the descent of the word into human flesh (3:11).32 This Prologue provides a
perspicuous guide to the meaning of rebirth 33 and the word as the mediator between the upper
and the lower sphere whose descend into this world reveals the supreme God and makes a way
for men to ascend.34

John envelops this aspect of the saving sovereignty as salvation or, the redemptive activity of the
redeemer experienced at present through Baptism and Holy Spirit in the incredulous
expostulation of Nicodemus. Nonetheless in the synoptic (Matt 5:3-12, Mrk 9:43, 45), God’s
sovereignty is seen as coming only in the future. 35.But the realized and inaugurated in John is
more elaborative and He uses the word Eternal Life, literally translated as the coming era (5:28-
29; 6: 40) .And this is the period to which John seeks to do the work of an evangelist’, and reveal
the glory of Jesus and elicit his readers to be faithful and committed to Him (20:31).36The above
analysis gives evidence that the narrator’s potentiality is proved through the usage of literary
figures of speech/thought. And the reader of the story experiences new emotions in the process
of reading. The message is the vehicle that connects the sender and the receiver.37

4. Some Significant Narrative Feature: The New Life of the Spirit.

John uses a dialectic sort of argumentation to lead the reader toward a certain point. This
characteristic tenet is developed from a dualistic point of view.38Koester portrays it as: Jesus as
light and Nicodemus as night to be seen complementary in nature to understand the dualistic
framework.39 This is why Johannine Jesus seeks to carry Nicodemus to a new life through
cleansing and empowering by God’s spirit40 and brings Him to a spiritual understanding that God
who is spirit will put a new spirit in his people John7:37-39 .Here, Jesus also mean “converted

28
Dodd, The Interpretation of the Fourth Gospel, 303-304.
29
Barker, John,49.
30
Yarbrough, John,124.
31
Daniel J. Harrington, ―The Gospel of John‖ in SP vol.4 (Minnesota: The Liturgical Press, 1998), 94.
32
Raymond E. Brown, S.S, The Anchor Bible: the Gospel according to John (New York: Doubleday & company, 1986), 35-36.
33
Dodd, The Interpretation of the Fourth Gospel, 306.
34
Dodd, The interpretation of the Fourth Gospel, 109-110.
35
Murray, World Biblical Commentary: John, 48-49.
36
Stott, The Message of John: Here is your king,75
37
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs, 12
38
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs ,8
39
Johnson Thomaskutty, The Nature and Function of Dialogue in the Book of Signs, (Doctoral Thesis, Radboud University Nijmegen, 2014),
119.
40
JeyJ.Kanagaraj, The Gospel of John: A Commentary, (Secunderabad: OM Books), 2005, 120.
by the spirit” which is a spiritual proselyte baptism. 41 And it recurs in (Ezek 36: 25-27,Job
33:22-25, Tit 3:5; 1 Pet 1:3; 1 Jn 2:29; 3:9; 5:1);42 which presages God’s cleansing of human
hearts with water and their inner transformation by his spirit (Isa 44:3-5) 43 for new experience
and order of the messianic age. 44 This dialogue is coupled with the action45 as the Spirit is at
work to impart new life to us by uniting us to Christ”, “the Spirit who gives life” (John 6:63).
John Calvin says, “The Holy Spirit helps to unites us with Christ and effectually unites us to
him”. So this new birth is not the improvement of our old human nature but the creation of a new
human nature, a nature that is forgiven and cleansed; and is being by the indwelling Spirit of
God. 46

5. Its Implication:

Today ‘Religion’ is generally in trend, with the world faiths experiencing rebirth and new brands
appearing on the market such as New Age, and the idea that religion cannot save is as surprising
in our ears today as it was to the ears of religious Nicodemus.47 . Today People of varying
religions and no religion are possessed with Nicodemus mentality that the good works and good
life work out by themselves can help them to attain salvation. But Jesus in Jn 1:12, 13 made an
authoritative radical command about a complete rethink-you must be born again, by faith, not of
any of these acts of mankind but of God himself 48 Many mystics and sages also teach about
disciplining one’s bodily senses through ascetic practices, prayers and fasting to have
communion with God. However John makes it clear that a life transformed by the spirit does not
require an ascetic lifestyle.49And Johannine Jesus also expects Nicodemus to repent, do God‘s
will and accept the divine life of the spirit which Jesus offers through his own ministry to see and
enter the kingdom of God.50 This has far-reaching implications as it brings a clear radical
difference between Christians and Non-Christians; born again or dead in sins; in the light, or are
still in darkness; saved from condemnation or under condemnation. Therefore in Christianity
there is no middle ground, but the believers must live in constant dependence on Christ and
continue growing in our spiritual life, which is God’s ever-renewed gift. The Christian witness
must be a person of prayer, and churches must engage in evangelism with integrity, beseeching
God for his intervention to enable dead people to be reborn; Salvation is of God, and no
Christian evangelistic methodology will ever eliminate or replace this.51

41
Craig S.Keener, ―The IVP Bible background commentary: New Testament‖, (Downers Grove, Illinois: Intervarsity press, 1993), 270.
42
D.A.Carson, The Gospel according to John (Michigan: Eerdmans, 1991), 189-190.
43
Robert Yarbrough & Robert H.Stein ―John,‖ in BECNT (Grand Rapids: Baker Academic, 2004), 124.
44
John Stott Ed, The message of John: Here is your King, (Norton street, Nottingham: Inter-Varsity Press, 1993), 76.
45
Thomaskutty, Dialogue as a Literary Genre in the Book of Signs, 11.
46
https://www.desiringgod.org/messages/what-happens-in-the-new-birth-part-2 (accessed on 4th January, 2018).
47
Stott, The message of John: Here is your King, 79.
48
Nicholls, Asia Bible Commentary: Gospel of John, 152-153.
49
JeyJ.Kanagaraj, The Gospel of John: A Commentary, (Secunderabad: OM Books), 2005, 120.
50
Bruce J. Nicholls, Asia Bible Commentary: Gospel of John (Bangalore: PO Box, 2000), 152.
51
Stott, The message of John: Here is your King, 79.