The concept of the church as a mother, often linked to the analogy of being impregnated and gestating within the womb of the church, does not align with the spiritual reality presented in the Bible. This analogy suggests a process of development akin to a fetus, which is inconsistent with how God perceives His children. God does not view us as fetuses in a womb, but as already adult sons and daughters, fully born into His family. The Bible consistently speaks of us as adult children of God, not as undeveloped beings awaiting birth into the Kingdom of God. This perspective is crucial because a fetus, by analogy, cannot perform the responsibilities and commands God requires of His children. A fetus cannot walk, exercise will, obey commandments, remember instructions, or live by faith. It cannot hunger and thirst after righteousness, let its light shine, be patient, redeem the time, or walk in the spirit. Nor can it work out its own salvation, pray without ceasing, be thankful always, or fellowship with others. God's commands, such as showing outgoing concern for others equal to self-concern, cannot be fulfilled by a fetus, which is solely dependent and focused on its own survival. These requirements clearly indicate that God sees us as capable, functioning adult members of His family, not as helpless entities in a womb. Furthermore, the process of becoming like Jesus Christ does not occur contained within a womb but in real-time, through hands-on activity as already-born adult children of God, living His way of life through the sanctification process. Being born again or born from above is not a natural, physical birth process but a supernatural, divine intervention, a new creation by God Himself. This spiritual birth marks the beginning of a new life as part of God's family, not as a fetus but as an adult child ready to take on responsibilities and grow through sanctification. Thus, the analogy of the church as a mother with members as fetuses in her womb fails to match the biblical reality of our status and duties as God's children.

In the imagery of spiritual birth presented in John 3, the concept of the church as a nurturing entity emerges, though it is not explicitly termed as 'Mother.' The analogy of being begotten and in a womb is deemed inadequate for describing the beginning of our spiritual life, as it fails to account for the active, practical responsibilities of Christian living. A child in a womb cannot engage in the essential activities of faith such as praying, studying, fasting, serving, or loving, which are vital for spiritual growth. Instead, the understanding of spiritual birth suggests that we are already born spiritually, having progressed beyond mere begettal, and are called to grow through active participation in the life of faith, reflecting a nurturing environment akin to a family where growth and transformation occur.

In II John, the author addresses a local church, referred to as "The chosen lady," indicating a collective rather than an individual. This portrayal suggests that the letter is meant for the entire congregation. The use of both singular and plural pronouns throughout the letter further supports this interpretation, showing John's consideration of the church as a whole. The letter's broad and general tone, in contrast to the more personal III John, reinforces the idea that John is speaking to the church community as a unit.