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Water baptism is a ceremonial work, and as such is separate from the sole requirement for salvation, namely faith.
In John 3 Jesus is contrasting the physical with the spiritual. Everyone is born in water - the amniotic fluid, which wikipedia notes: "The amniotic fluid, commonly called a pregnant woman's water"
To see the kingdom of God one must not only be physically born, but also born a second time - that by the Spirit.
The physical description of amniotic fluid is quite a modern machination. Before all these post-modern theology theories, most from the Evangelical position did not follow the 'amniotic fluid.' Don't think Baptists did either. Here is a respected older pre-modern theologian, Matthew Henry on John 3:5-8:
[d.] This change is illustrated by two comparisons.
- First, The regenerating work of the Spirit is compared to water, v. 5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mt. 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire.
- 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul,
- (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit. 3:5. You are washed, 1 Co. 6:11. See Eze. 36:25.
- (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. 7:38, 39; Isa. 44:3. In the first creation, the fruits of heaven were born of water (Gen. 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water.
- 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit,' which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege.
- 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul,
- Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, v. 8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Acts 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze. 37:9), and his sweet influences on the souls of saints to the north and south wind, Cant. 4:16. This comparison is here used to show,
- 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps. 148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Co. 12:11.
- 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba-Father, then we hear the sound of the Spirit, we find he is at work, as Acts 9:11, Behold he prayeth.
- 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Ki. 22:24. See Eccl. 11:5, and compare it with Ps. 139:14.
Bolding Ezekiel 36:25 above I believe is important. Remember Jesus is talking to a Jewish Scribe, Pharisee and Teacher. Nicodemus knew the TaNaKh, probably memorized large portions if not all of it, so Jesus is appealing to this knowledge in the discussion.
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