The major interpretive issue
in v. 5b is the reference to “water”
(υδωρ). The preposition εκ is
not repeated before the second noun, πνευμα: the formulation is
not εξ υδατος και εκ πνευματος,
but εξ υδατος και πνευματος. The
preposition governs both nouns, which means that wate and Spirit are presented
as a single or unified agency of divine begetting: “from water-and-Spirit.” Moreover,
as already noted above, the formulation εξ υδατος
και πνευματος
becomes simply εκ του πνευματος in
v. 6b, as also in v. 8 where Jesus will explain begetting
γεννηθηναι ανωθεν(v.
7) in terms of the mysterious work of the Spirit without any mention of water
(see commentary there). Begetting εξ
υδατος και πνευματος is
thus interchangeable with begetting εκ
του πνευματος (as
also with begetting ανωθεν in vv. 3b, 7 and begetting εκ θεου in
1:13c). The article του in the formulation εκ του πνευματος
(vv. 6b, 8) is probably to be regarded as anaphoric, referring back to the
anathrous πνευματος in v. 5b. In light of such considerations, the
copulative και in v. 5b is probably best understood as epexegetical
or explanatory: “from water, i.e., from Spirit.” “Water” (υδωρ) is
evidently being used as a symbol for the Spirit, as in the case of 7:38-39 (see
commentary there).
The use of water as a symbol
of the Spirit in Johannine thought probably has its roots in baptism. In 3:22-30,
the baptizing activity of Jesus himself is mentioned (3:22, 26; 4:1), alongside
that of JohnB. Water was clearly used by both figures in the performance of the
rite (3:22-23). That Jesus and JohnB both had a baptizing ministry is already
intimated earlier, since according to 1:26, 31, and 33b, John B baptized εν υδατι, whereas, according to 1:33d, Jesus
baptized εν πνευματι αγιω. Jesus’ baptizing activity is
differentiated from that of JohnB by the presence and work of the (holy)
Spirit, because it is on him (Jesus) that το πνευμα descended and remained (1:33b; see
commentary on 1:32-34). The presence and work of the Spirit also marked the
baptizing activity which Johannine disciples carried out in Jesus’ name (4:2),
if not before then certainly after Easter. The water used in the baptismal rite
by Johannine disciples eventually came to function as a symbol for the presence
and work of the Spirit. It was the Spirit, not the rite itself, which effected
divine begetting. Through the rite they knew themselves to have become children
of God by the Spirit (1:12-13).
Nicodemus, through a
believer at some rudimentary level, has evidently not yet been baptized, which
for Johannine disciples entailed being begotten from water and Spirit, i.e.,
from the Spirit from above, from God. Nicodemus is not yet a child of God in
the Johannine sense, and therefore cannot (ου δυνατι) enter into the Kingdom of God, i.e.,
possess eternal life. That counts also for those on whose behalf Nicodemus
speaks (cf. οιδαμεν in
v. 2b). If this passage is directed particularly at secret believers (12:42;
19:38), as are suggested in the commentary on v. 2a, it points out to them that
they are missing something, salvation itself. At the same time it subtly
challenges them to make their faith public in a visible way, i.e., by
undergoing baptism (cf. Rensberger 1988: 58, 68-69), therefore “identifying with
a new people, complete with its own characteristic practices and commitments”
(Thompson 81). (Martinus C. De Boer, A Critical and Exegetical Commentary on
the Gospel According to John: Introduction and Commentary on John 1-6 [The
International Critical Commentary; London” T&T Clark, 2025], 433-35)
In the above (p. 434 n. 101), alongside Ezek 36:25-27, 1QS
4:19-21 was also referenced. Here is a translation of the text:
19 of the visitation he will obliterate it
for ever. Then truth shall rise up forever (in) the world, for it has been
defiled in paths of wickedness during the dominion of injustice until
20 the time appointed for the judgment
decided. Then God will refine, with his truth, all man’s deeds, and will purify
for himself the structure of man, ripping out all spirit of injustice from the
innermost part
21 of his flesh, and cleansing him with the
spirit of holiness from every wicked deeds. He will sprinkle over him the
spirit of truth like lustral water (in order to cleanse him) from all the
abhorrences of deceit and (from) the defilement. (The Dead Sea Scrolls:
Study Edition, ed. Florentino Garcı́a Martı́nez and Eibert J. C. Tigchelaar
[Leiden: E. J. Brill, 1997-1998], 79)
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