Spirit Begettal

"Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures."--James 1:18

Spirit begettal is a coined phrase used to identify a recurrent biblical metaphor that characterizes a specific act of creation—the bringing forth (James 1:18) of a new creature (2Cor. 5:17; Gal. 6:15). Though the phrase is not to be found in the Bible, the inspired writers did use similar expressions: born again [from above] (John 3:3, 7); born of the Spirit (John 3:6, 8); born of God (1 John 3:9; 4:7; 5:1, 4, 18); begotten of God (1John 5:18); begat [brought forth] . . . with the word of truth (James 1:18); begotten . . . again [anew] unto a lively hope (1Peter 1:3).

Natures Separate and Distinct

The Bible reveals two realms in God’s creation—heavenly and earthly, spiritual and physical: "There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another" (1 Cor. 15:40).

Within these realms there are various beings of different natures. In the heavenly there is the divine and angelic. In the earthly there is human and animal, among others: "All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds" (1Cor. 15:39).

These natures are separate and distinct. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3:6).

Mortal Creation

Angelic beings are spiritual in nature. The life they enjoy is conditional. They are mortal. These heavenly hosts were brought forth by individual acts of creation (Matt. 22:30).

The first humans, Adam and Eve, were also individual acts of creation. They, too, were given life conditionally. They also were mortal.

The rest of the human race has received life by begettal and birth. With but one exception, that begettal has been accomplished by a seed that began with Adam. Father Adam’s disobedience brought the curse of death upon him and his seed (Rom. 5:12-19; 1 Cor. 15:21, 22).

The one exception was the man Jesus. Though he was born of woman (Gal. 4:4), he was not of Adam’s seed (Matt. 1:18, 20; Luke 1:35). Through the virgin birth he possessed a perfect earthly body like that first created.

Jesus gave his perfect humanity to replace that which had been lost, thereby providing Adam and his seed an opportunity to have life restored (Matt. 18:11; Rom. 5:14-19; 1Cor. 15:21, 22)—a restoration to be accomplished through resurrection (1Cor. 15:12-23).

Following resurrection there will be judgment (Rev. 20:11-13), a trial for life like that experienced in Eden (Rev. 22:12-14). As before, the life received will be conditional, and those who are disobedient will go into the grave a second time (Rev. 20:15; 21:8).

Unlike Adam and his seed, the disobedient angels were not put under a curse of death. Instead, they were placed in spiritual chains (2Peter 2:4; Jude 6) until the time of their judgment (1 Cor. 6:3). If not repentant, if they continue in disobedience, their fate will also be second death (Matt. 25:41; Rev. 21:8).

Immortal Creation

Because both the angelic host and Adam were given life conditionally, it was possible for God to provide them with perfect bodies. Being mortal, if they proved to be disobedient they would forfeit the privilege of life, and it could be taken from them.

New creatures, on the other hand, as partakers of the divine nature (2 Peter 1:4), are to be immortal (1Cor. 15:53, 54). As a result, their judgment must come (1 Peter 4:17) before they are given their proper, deathless, body. As the Apostle Paul declared, first they are to bear the image of the earthy (1Cor. 15:49).

"That which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain . . . Behold, I shew you a mystery ... we shall all be changed . . . this mortal must put on immortality."—1Corinthians 15:35-54

And, as Paul continued in his second epistle, they have this treasure in earthen vessels (2 Cor. 4:7).

"For we that are in this [earthly] tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. . . . For we must all appear before the judgment seat of Christ."—2 Corinthians 5:4, 10

After their judgment, after they have been found worthy (2Thess. 1:5; Rev. 14:4, 5), they will be out of jeopardy (1Cor. 15:30). Then, it will be said that death has no power over them (Rev. 2:11; 20:6). After judgment, their vile body will be fashioned like unto his [Jesus’] glorious body (Phil 3:21).

Then, this creation will see Jesus as he is, for they shall be like him (1John 3:2), and they shall bear the image of the heavenly (1 Cor. 15:49).

Born of Water and Spirit

"Verily, verily, I say unto thee, Except a man be born again [from above], he cannot see the kingdom of God. . . Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."—John 3:3, 5

Centuries of Christian history cause a reflex action to our Lord’s words. Water is quickly associated with baptism. A little thought on the context, however, suggests a different meaning.

At that time Christian baptism had not been instituted. The disciples themselves knew nothing of it; yet, the Lord chided Nicodemus: "Art thou a master of Israel, and knowest not these things?" (John 3:10).

Unless we credit Jesus with being arbitrary, it would seem he had to be referring to some Old Testament teaching with which a member of the Sanhedrin should be familiar.

The writing of the prophet Isaiah may provide the key:

"For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."—Isaiah 55:10, 11

Peter made the same connection when he declared, "Being born again [anew], not of corruptible seed, but of incorruptible, by the word of God" (1Peter 1:23). James agreed, "Of his own will begat [brought forth] he us with the word of truth" (James 1:18). And, as Paul explained, "So then faith cometh by hearing, and hearing by the word of God" (Rom. 10:17).

The Baptism of Jesus

Though Jesus probably used water to point to God’s Word, there is, nevertheless, a close relationship between spirit begettal and baptism.

"In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye . . . Then cometh Jesus from Galilee toJordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now."—Matthew 3:1-15

John’s baptism was a baptism of repentance (John 1:31; Acts 19:4), a baptism for the forgiveness of sins. Jesus, crowned with the glory and honor of human perfection (Heb. 2:9), was without sin (2 Cor 5:21; Heb. 4:15; 1 Peter 2:22; 1John 3:5). John recognized this anomaly, and at first refused to baptize him. Only after Jesus’ strong insistence did John comply. Why did Jesus insist? Why was he baptized?

Without the writings of Paul we would be unable to answer. In his letter to the Romans, however, the Apostle revealed the significance.

"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."—Romans 6:3,4

The baptism of Jesus symbolized his death as a human being, and his raising up in newness of life as a new creature. As Peter so succinctly expressed it, Jesus, at the Jordan, was put to death flesh, quickened spirit (1 Peter 3:18).

Paul applied this meaning not just to Jesus but to all who follow him. Thus, the water of baptism depicts death. The immersion into the water pictures a going into death as a son of Adam. The raising up out of the water illustrates the begettal as a spirit being, as a son of God, as a New Creature: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Cor. 5:17).

A Purpose For the New Creation

Isaiah’s declaration that God’s word will not return to him void (Isa. 55:11), bespeaks of an underlying purpose for the new creation. James, at that remarkable summit meeting in Jerusalem, gave a chronological outline that provides important insight into that purpose.

"Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And, to this agree the words of the prophets; as it is written, After this [first work] I will return and will build again the tabernacle [tent] of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and [even] all the Gentiles."—Acts 15:14-17

The tent of David, or the house of David, denotes the nation of Israel (2 Sam. 7:23-29; Amos 9:11, 12; Zech. 12:10). God has made marvelous promises to this nation which are yet to be fulfilled (Ezek. 36, 37).

As James explained, however, there is a work to be accomplished before that fulfillment. A second people are to be taken out of the world, a people of whom Moses prophesied: "They [Israel] have moved me [Jehovah] to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation" (Deut. 32:21).

As rendered in the King James Version, this prophecy is not easily understood. It would have God returning evil for evil. Such cannot be (1Peter 3:9)! The text is better rendered, "I will make them zealous by ones not a people and I will incite them by a foolish nation."

The work for this new people of God is to incite Israel to a zeal for God, thereby fulfilling the promises made to their fathers. Then, through Israel, they are to bless the "residue of men . . . even all the Gentiles" (Acts 15:17; Amos 9:12).

Paul explained this purpose in his epistle to the Galatians. "For as many of you as have been baptized into Christ have put on Christ ... And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise" (Gal. 3:27-29).

The promise to which the new creation is heir is that made to Abraham by God, "In thee shall all nations be blessed" (Gal. 3:8).

The Bringing Forth

Those who have ears to hear God’s Word (Matt. 13:16), and who consecrate themselves to this great work, are baptized for the dead and dying world (1Cor. 15:29). In that baptism they die to the ways of the flesh: "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit" (Rom. 8:5). As a consequence, the work of this Elect of God (Col. 3:12) is not confined to the future. There is a work to be done in the present life, "be not conformed to this world: but be ye transformed by the renewing of your mind" (Rom. 12:2).

Following spirit begettal there must be a renewing of the mind to the things of the Spirit. This is a vital step in bringing forth the new creation. They must be worthy, properly prepared, for the good works (Titus 2:14) God has in store.

In the epistle to the Hebrews, the writer passionately delineated this preparatory work. After demonstrating the necessity for Jesus as a new creature to be made perfect (Heb. 2:10; 5:8, 9), he entreated all who follow Jesus, "let us go on unto perfection"(Heb 6:1).

This is not a fanciful requirement laid down by a capricious authority. It rests on the very nature of the new creation. God is begetting a little flock (Luke 12:32) to partake of the divine nature, to be members of his divine family, and to inherit the Kingdom. Since the body associated with the divine nature is deathless, it is imperative every member of that family reflect God’s gracious character of love (1 John 2:5). Only when the corruptible has put on incorruption can the mortal put on immortality, only "then shall be brought to pass the saying that is written, Death is swallowed up in victory" (1 Cor. 15:53,54).