In the previous article we reasoned from the text to show that the expression "born of water" is an expression of water baptism. In this article we present doctrinally parallel passages that teach the same thing. Each of these passages affirm in equivalent terms the ancient doctrine of baptism in water, in accordance with the teachings of the Spirit, is essential to the new birth and subsequent citizenship in the kingdom of God.

Titus 3:5

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.

(From John 3:5 to Titus 3:5, that should be easy to remember). To be "generated" is to be "born," and to be "regenerated" is literally, to be "born again." The "washing of regeneration" is an equivalent expression to "born of water." The "renewing of the Holy Ghost" is the work of the Holy Spirit on the heart of man in conversion, and is an equivalent expression to "born of the Spirit." The word translated "washing" harkens back to the ceremonial washings in the laver associated with the services of the temple under the old covenant. In Hebrews 6:1-2 these washings are called "baptisms." They are identified as "the principles of the doctrine of Christ" because they were types and figures of the substance of his doctrine. Under the new covenant the "washing of regeneration" is baptism for the remission of sins.

Ephesians 5:25-26

Husbands, love your wives, even as Christ also loved the church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.
To see the doctrinal parallel between Ephesians 5:25-26 and John 3:3-5 one must only acknowledge that the means by which the Holy Spirit works on the heart of man is the word of God. The "renewing of the Spirit" in Titus 3:5 and the "birth of the Spirit" in John 3:5 is accomplished through the agency of "the word" in Ephesians 5:26. The sanctification and cleansing of Ephesians 5:25-26 is the regeneration and renewal of Titus 3:5, and the new birth of John 3:5. The church of Christ in Ephesians 5:25 is the saved in Titus 3:5 and the kingdom of God in John 3:5. The "washing of water" in Ephesians 5:26 is the "washing of regeneration" in Titus 3:5. This is baptism, and both passages are parallel to "born of water" in John 3:5.

1 Corinthians 12:13

For by one Spirit are we all baptized into one body...

Here we have the now familiar pattern. "By one Spirit" is the work of the Holy Spirit on the heart of man through the word of God; "are we all baptized" is the birth of water of John 3:5, and "into one body" is the entrance into the kingdom of God.
The "baptism" of 1 Corinthians 12:13 could not be the baptism of the Holy Spirit because that would make two baptisms. Ephesians 4:5 says there is "one baptism." The baptism of the Holy Spirit was promised to the apostles, received on the day of Pentecost, and equipped the apostles with every spiritual gift. In fact, the contention of their division was the diversities of the gifts they had individually received (1 Corinthians 12:4-11). The basis of their unity was not the baptism of the Holy Spirit, but the common acceptance of the teaching of the one Spirit that resulted in their all being baptized by the one baptism that put them all into the one body.
It is interesting to lay this passage along side
1 Corinthians 1:17 where Paul said, "For Christ sent me not to baptize, but to preach the gospel." It has been contended that since Paul was not sent to baptize that some of the Corinthians were made Christians without baptism. When Paul says that he was not sent "to baptize" it does not mean he could not baptize them because he did baptize Crispus, and Gaius, and the household of Stephanas, and likely others (1 Corinthians 1:14-16). Neither does it mean they were not to be baptized because some of them had been baptized by Apollos and others by Cephas (1 Corinthians 1:12). It can not imply that some were saved without baptism because every one to whom Paul addressed this letter was a baptized person. They had not all been baptized by Paul, but according to 1 Corinthians 12:13 they had been "all baptized."

Acts 2:41

Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls.

There it is again. They were "born of the Spirit" because "they gladly received the word." There were "born of water" because they were "baptized." They "entered the kingdom" because they were "added to them." That baptism was the baptism in the name of Jesus Christ for the remission of sins (Acts 2:38), and they were added because they were being saved (Acts 2:47). Their salvation was their new birth.

Mark 16:16

He that believeth and is baptized shall be saved.

Faith is the result of the work of the Spirit in the heart of man. Faith cometh by hearing the word of God (Romans 10:17). The word cometh of the Spirit (1 Corinthians 2:12-13). So "he that believeth" is born of the Spirit, "and is baptized" is born of water, and the subsequent salvation is seeing the kingdom of God. Jesus spoke in familiar figures to Nicodemus, but before he ascended into heaven he dropped the figures and used plain talk.
This list of passages is not exhaustive. With a little study, you could add more, and that without surprise, because the teaching of John 3:3-5 is of necessity consistent with the teaching of Christ and the apostles elsewhere. When it comes to the new birth, innovative and ambiguous interpretations do not serve our Lord well. They can prejudice the seeker and cause them to miss their place in the kingdom. The "new birth" (John 3:3-5) puts one "in Christ" making them a "new creature" (2 Corinthians 5:17) with "newness of life" (Romans 6:4) through baptism (Galatians 3:26-27 and Romans 6:3-5). It is no more difficult than that.-12900 Southridge Drive, Little Rock, AR 72212