what does water represent in the bible

There is no difficulty is looking at the water in its symbolical aspect as (1) producing new birth as the Word of God in relation to the death of Christ through which life comes—a manifestation of God’s love—and typified by the priests being washed all over with water; and (2) in its general cleansing character as the Word of God, though that is only applying in detail what is set forth in new birth, as even the spiritual teaching of baptism leads the believer to walk “in newness of life” (Rom. 6:4), and this is typified in the brazen laver; whilst (3) water in its activity is indeed a type of the Holy Spirit in His activity not UPON the sinner, producing in sovereign favour the new birth, but IN the believer producing that which, coming from heaven, rises to its source (John 4); or that which flowing from the believer is for spiritual refreshment in this barren scene (John 7).

Water as such is a picture of the word of God, but living water speaks of the word being made alive and applied to our hearts by the Holy Spirit (John 4:10; 7:37–39). ‘Running water’ in Numbers 19:17 has the same typical meaning. The Holy Spirit applies the word to our hearts.

Water as such is a picture of the word of God, but living water speaks of the word being made alive and applied to our hearts by the Holy Spirit (John 4:10; 7:37–39). ‘Running water’ in Numbers 19:17 has the same typical meaning. The Holy Spirit applies the word to our hearts.

Water is the symbol of the Word of God applied to the soul, in power, by the Spirit of God. A reference to other Scriptures will prove this.

What is here offered to Israel through the prophet is offered to Israel, yea to every one who desires God’s blessing, by the Lord Jesus Christ, as recorded in John 7:37–39, although the character of the blessing is different, for what the Lord speaks of in John’s Gospel could not be given until He was glorified. Water in Scripture speaks of that which cleanses, refreshes and satisfies thirst, but in John 4 and John 7 it tells of the life that we have by an indwelling Holy Spirit that brings satisfaction to the soul, enables us [with] eternal life and [to] worship God, and that is the power for testimony in our lives for God. Although Israel could not have the Holy Spirit indwelling them in Isaiah’s day, they could have God’s word within them to cleanse and satisfy the longing of the soul.

Very frequently in Scripture water is the symbol of the Word of God. For example: "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed" (Isa. 44:3). Again: "I will sprinkle clean water upon you, and ye shall be clean … and a new spirit will I put within you" (Ezek. 36:25-27). Look at the thirteenth chapter of John, where Jesus washed the disciples' feet with water. Presently Judas goes out, and in the opening of the fifteenth chapter the Lord says, "Now ye are clean," not because I have washed your feet, but "through the word which I have spoken to you." It is the water of the Word. Clearly, the apostle Paul speaks of it again, when he says, "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" (Eph. 5:25-26). Again we read, "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures" (James 1:18). Peter also says, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which lives and abides for ever" (1 Peter 1:23). It is the Word of God, applied by the Spirit of God to the soul. It is the Spirit of God, taking the Word of God, and using it in the conversion of the man. You will find it so in every case.

In the use of water, as a symbol, we must distinguish the element itself, and divers objects physically composed of it where its physical condition is not the symbolic use. In itself, it is used in a double way, as cleansing and refreshing, this is quite natural from its use - we drink of water, and wash with water - with both the Word is connected, as it vivifies and cleanses, we are "born of water" and "washed with water" - but "born of water" is intimately connected with cleansing, but it is used for refreshing and drinking.

When Ezekiel prophesied of how God would "sprinkle clean water" upon Israel in the coming day in order that they might be clean, the mind of those who read his words would have been carried back to the book of Numbers where twice we get the sprinkling of water mentioned. In Numbers 8 we get the way in which the Levites were cleansed in order that they might enter upon their service. Moses was told to "Sprinkle water of purifying upon them." In Numbers 19 we get the way in which the ordinary Israelite was cleansed from various defilements which he might contract. From the ashes of a red heifer "a water of separation" was to be made, and that water was to be sprinkled upon people and things that were defiled. The "water of separation" which purified was made from "the ashes of the burnt heifer" — typical of the death of Christ — and "running [or, living] water" — typical of the Spirit.

So we pass from the type in Numbers to the prophecy in Ezekiel, and from thence to the Lord's declaration in John 3. Putting all together the significance of the "water" begins to appear. It is the Word of God which brings the death of Christ in its separating and purifying power to bear upon the soul. Of that Word, as well as of the Spirit, we must be born if we are to enter the kingdom of God. In later chapters of the Gospel we find the Lord connecting water with His Word in a way that confirms the matter. Compare the scene recorded in John 13:5-11, with His words, "Now ye are clean through the word which I have spoken to you" (John 15:3). A further confirmation occurs in Ephesians 5:26, where "water" and "the Word" are brought together as identical.

(1) Water. Much difficulty has been occasioned by special attempts to wrest the meaning of this symbol. Ritualists of many shades have persistently endeavoured to support their false teaching of baptismal regeneration from this passage. But if we confine ourselves to the Scriptures, we shall find that the difficulty will disappear. Now it is very evident that Nicodemus should have understood what our Lord meant; and if he did not, that he was expected to understand. For when he replied, "How can these things be? Jesus answered and said, Art thou a master of Israel, and knowest not these things?" (John 3:9-10.) And if we turn to one of the prophets (with whose writings Nicodemus, as one of Israel's teachers, should have been well acquainted), we shall find a distinct foreshadowing of this teaching of our Lord. Speaking of the future restoration of Israel, the prophet says, "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you: and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." (Ezek. 36:25-27.) Here we have the same conjunction of the water and the Spirit, and a radical change following upon its application; for nothing less than this can be implied by "a new heart." Not only so, but the water in this passage is used in the most familiar of all senses to the Israelites, in connection with cleansing. With this passage then before us, what, we ask, is the import of the water? Turn to Psalm 119:9, and we get this question: "Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word." We read also in the New Testament of the "washing of water by the word" (Eph. 5:26); again, "Now ye are clean through" (or because of) "the word which I have spoken unto you." (John 15:3; read also John 13:5-41.) The water therefore is a well-known symbol for the word of God. Hence we find the Word constantly associated in other passages with the new birth. "Of His own will begat He us with the word of truth." (James 1:18.) "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the Word which by the gospel is preached unto you." (1 Peter 1:23-25.) The apostle Paul makes an allusion to the same thing when he says to the Corinthians, "In Christ Jesus I have begotten you through the gospel." (1 Cor. 4:15.) The word of God, preached in the gospel, is the first means of the new birth which our Lord here sets forth under the type of water.

The water is a symbol of the word of God, which the Jewish teacher should have understood from such Old Testament passages as Ezekiel 36:25, and Psalm 119:9. Christians have the thought confirmed in Ephesians 5:26 and John 15:3. The Spirit of God brings the word to bear upon the soul, convincing it of sin and revealing the Saviour dead and risen. To this the soul believingly bows, and thus a positive new life and nature is imparted. As we read in 1 Peter 1. "Being born again, not of corruptible seed but of incorruptible, by the word of God which lives and abides for ever." This is not an improvement of the old nature. By no means. That remains as evil as ever, to be kept under by the soul that has learnt deliverance through the death and resurrection of Christ. It is a life imparted that had no existence in the person before, enabling him now to sorrow for sin according to God, to believe the gospel, to love the Saviour, to pray and worship, and to love the ways of holiness and truth. It partakes of the nature of Him Who is its source — "That which is born of the Spirit is spirit."