This is not my belief-that YHVH would regenerate the whole world.
Correct-
16:30 "Sirs, what must I do to be saved"
This reflects mankind's (1) fear of the supernatural and (2) search for peace with God! He wanted the peace and joy that Paul and Silas had exhibited, even in these unfair and painful circumstances. Notice this man, as so many, knew there must be some kind of human response (cf. Luke 3:10,12,14; Acts 2:37; 22:10).
16:31 "'Believe in the Lord Jesus'"
The verb (aorist active imperative) pisteuô can be translated "believe," "faith," or "trust." Acts 2:40, 3:16, and 6:5. It is primarily a volitional trusting response (cf. Acts 10:43). Also notice that it is trust in a person, not a doctrine or a theological system.
This man had no Jewish background (i.e., Ninevites in Jonah). Yet the requirements for complete salvation are very simple and just the same! This is the most succinct summary of the gospel in the NT (cf. Acts 10:43). His repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) was shown by his actions.
"you will be saved, you and your household"
In the ancient world the religion of the head of the house was the religion of all its members (cf. Acts 10:2; 11:14; 16:15; 18:8). How this worked out on an individual level is uncertain, but apparently it involved some level of personal faith on each individual's part. Paul subsequently preached the full gospel message to the jailer and his household (cf. Acts 16:32).
In this instance, not only his household but his prison also!
It can happen-I don't dismiss it and neither did the Church Fathers-God works in mysterious ways upon the hearts of the unrepentant.
3:7 "you. . .You"
The first is singular, referring to Nicodemus, but the second is plural, referring to a general principle applicable to all human beings (same play on singular and plural in John 3:11).
One is tempted to interpret this in light of the Jewish tendency to trust in their racial descent (cf. John 4:12; 8:53). John, writing toward the end of the first century, obviously confronts Gnosticism, and also Jewish racial arrogance.
"must" The Greek verb dei (lit. "it is necessary," (BAGD 172), present active indicative) is used three times in chapter 3 (John 3:7,14,30). It denotes things that must occur for the plan of God to move forward (cf. John 4:24; 9:4; 10:16; 12:34; 20:9)
3:8 There is a play on the Hebrew (and Aramaic) word (ruach) and the Greek word (pneuma) which means both "wind," "breath," and "spirit." The point is that the wind has freedom, as does the Spirit. One cannot see the wind, but rather its effects; so, too the Spirit. Mankind's salvation is not in his control, but is in the Spirit's control (cf. Ezekiel 37). Would you agree @Nehemiah6?
It is possible that John 3:5-7 also reflect this same truth. Salvation is a combination of the initiation of the Spirit (cf. John 6:44,65) and the faith/repentance response of the individual person (cf. John 1:12; 3:16,18).
John's Gospel uniquely focuses on the person and work of the Spirit (cf. John 14:17,25-26; 16:7-15). He sees the new age of righteousness as the age of the Spirit of God.
Verse 8 stresses the enigma of why some people believe when they hear/see the gospel and others do not. John asserts that no one can believe unless touched by the Spirit (cf. John 1:13; 6:44,65).
This verse reinforces that theology. However, the question of covenant response (i.e., human acceptance of a divine offer) still assumes the Spirit touches everyone. Why some refuse to believe is the great mystery of iniquity (i.e., the self-centeredness of the Fall). The older I get, the more I study my Bible, the more I minister to God's people, the more I write "mystery" across life. We all live in the dark fog (i.e., 1 Cor. 13:12) of human rebellion! Being able to explain or to put it another way, developing a systematic theology, is not as important as trusting God in Christ. Job was never told "why"!
1:23 "for you have been born again"
This is a perfect passive participle. This develops the theological thought from 1 Pet. 1:3. It is a family metaphor used to describe Christians as new members of God's family through their faith in Christ (cf. John 1:12-13). It is similar in meaning to John's "born from above" in John 3:3.
Notice the marvelous truth conveyed in the verb.
1. perfect tense = our salvation started in the past and continues into a current state of being
2. passive voice = we did not save ourselves, it was an outside act by the Triune God
3. This same verb form (different Greek word) is found in Eph. 2:5,8, which is also a wonderful verse on the believer's assurance and security.
"not of seed which is perishable"
Seed is a biblical metaphor for (1) procreation (i.e., used by the rabbis for sperm) or (2) physical descent (i.e., Gen. 12:1-3 for Abraham's descendants). It is that which brings forth life.
"through the living and enduring word of God"
Gospel preaching is personified as the means by which the Father has brought forth believers (cf. James 1:18). This Apostolic preaching of the truth of the gospel is described as both alive and remaining (cf. Heb. 4:12), which are both aspects of YHWH!
1:24 Verses 24-25a are a quote from the LXX of Isaiah 40:6-8 (cf. Job 14:1-2; Ps. 90:5-6, 103:15-17) which also emphasized the frailty and finitude of human life (cf. James 1:10-11) versus the eternality of God's Word (cf. James 1:21). In their original context these verses referred to Israel, but now they refer to the church (cf. 1 Pet. 2:5,9). This transfer is characteristic of 1 Peter.
1:25 "the word of the Lord" There are two Greek words usually translated "word" or "message." In Koine Greek logos (cf. John 1:1; 1 Pet. 1:23) and rçma (cf. the OT quote from the Septuagint in 1 Pet. 1:25a and alluded to in 1 Pet. 1:25b) are usually synonymous. Context, not a lexicon, determines synonymity. God has revealed Himself (i.e., revelation)!
Now---
Yes, several church fathers and theologians believed that regeneration precedes faith. This view is known as monergism and is a central tenet of Reformed theology. Some of the key figures who held this position include Augustine, Martin Luther, John Calvin, Jonathan Edwards, and George Whitefield
This view is supported by passages in the Bible, such as Ephesians 2:5, which states, "Even when we were dead in our transgressions, he made us alive together with Christ (by grace you have been saved)"
This passage suggests that regeneration, or being made alive spiritually, occurs before faith can be exercised.
Brother-I am not a Calvinist nor a follower of Jacobus Arminius -but a follower of Christ Jesus yet I don't "dismiss" the church fathers and my own experience.
Daily I work out my own salvation with fear and trembling and so should you-as we both are going to have to give an account before the Bhema seat of Messiah.
Shalom
J.
Correct-
16:30 "Sirs, what must I do to be saved"
This reflects mankind's (1) fear of the supernatural and (2) search for peace with God! He wanted the peace and joy that Paul and Silas had exhibited, even in these unfair and painful circumstances. Notice this man, as so many, knew there must be some kind of human response (cf. Luke 3:10,12,14; Acts 2:37; 22:10).
16:31 "'Believe in the Lord Jesus'"
The verb (aorist active imperative) pisteuô can be translated "believe," "faith," or "trust." Acts 2:40, 3:16, and 6:5. It is primarily a volitional trusting response (cf. Acts 10:43). Also notice that it is trust in a person, not a doctrine or a theological system.
This man had no Jewish background (i.e., Ninevites in Jonah). Yet the requirements for complete salvation are very simple and just the same! This is the most succinct summary of the gospel in the NT (cf. Acts 10:43). His repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) was shown by his actions.
"you will be saved, you and your household"
In the ancient world the religion of the head of the house was the religion of all its members (cf. Acts 10:2; 11:14; 16:15; 18:8). How this worked out on an individual level is uncertain, but apparently it involved some level of personal faith on each individual's part. Paul subsequently preached the full gospel message to the jailer and his household (cf. Acts 16:32).
In this instance, not only his household but his prison also!
It can happen-I don't dismiss it and neither did the Church Fathers-God works in mysterious ways upon the hearts of the unrepentant.
3:7 "you. . .You"
The first is singular, referring to Nicodemus, but the second is plural, referring to a general principle applicable to all human beings (same play on singular and plural in John 3:11).
One is tempted to interpret this in light of the Jewish tendency to trust in their racial descent (cf. John 4:12; 8:53). John, writing toward the end of the first century, obviously confronts Gnosticism, and also Jewish racial arrogance.
"must" The Greek verb dei (lit. "it is necessary," (BAGD 172), present active indicative) is used three times in chapter 3 (John 3:7,14,30). It denotes things that must occur for the plan of God to move forward (cf. John 4:24; 9:4; 10:16; 12:34; 20:9)
3:8 There is a play on the Hebrew (and Aramaic) word (ruach) and the Greek word (pneuma) which means both "wind," "breath," and "spirit." The point is that the wind has freedom, as does the Spirit. One cannot see the wind, but rather its effects; so, too the Spirit. Mankind's salvation is not in his control, but is in the Spirit's control (cf. Ezekiel 37). Would you agree @Nehemiah6?
It is possible that John 3:5-7 also reflect this same truth. Salvation is a combination of the initiation of the Spirit (cf. John 6:44,65) and the faith/repentance response of the individual person (cf. John 1:12; 3:16,18).
John's Gospel uniquely focuses on the person and work of the Spirit (cf. John 14:17,25-26; 16:7-15). He sees the new age of righteousness as the age of the Spirit of God.
Verse 8 stresses the enigma of why some people believe when they hear/see the gospel and others do not. John asserts that no one can believe unless touched by the Spirit (cf. John 1:13; 6:44,65).
This verse reinforces that theology. However, the question of covenant response (i.e., human acceptance of a divine offer) still assumes the Spirit touches everyone. Why some refuse to believe is the great mystery of iniquity (i.e., the self-centeredness of the Fall). The older I get, the more I study my Bible, the more I minister to God's people, the more I write "mystery" across life. We all live in the dark fog (i.e., 1 Cor. 13:12) of human rebellion! Being able to explain or to put it another way, developing a systematic theology, is not as important as trusting God in Christ. Job was never told "why"!
1:23 "for you have been born again"
This is a perfect passive participle. This develops the theological thought from 1 Pet. 1:3. It is a family metaphor used to describe Christians as new members of God's family through their faith in Christ (cf. John 1:12-13). It is similar in meaning to John's "born from above" in John 3:3.
Notice the marvelous truth conveyed in the verb.
1. perfect tense = our salvation started in the past and continues into a current state of being
2. passive voice = we did not save ourselves, it was an outside act by the Triune God
3. This same verb form (different Greek word) is found in Eph. 2:5,8, which is also a wonderful verse on the believer's assurance and security.
"not of seed which is perishable"
Seed is a biblical metaphor for (1) procreation (i.e., used by the rabbis for sperm) or (2) physical descent (i.e., Gen. 12:1-3 for Abraham's descendants). It is that which brings forth life.
"through the living and enduring word of God"
Gospel preaching is personified as the means by which the Father has brought forth believers (cf. James 1:18). This Apostolic preaching of the truth of the gospel is described as both alive and remaining (cf. Heb. 4:12), which are both aspects of YHWH!
1:24 Verses 24-25a are a quote from the LXX of Isaiah 40:6-8 (cf. Job 14:1-2; Ps. 90:5-6, 103:15-17) which also emphasized the frailty and finitude of human life (cf. James 1:10-11) versus the eternality of God's Word (cf. James 1:21). In their original context these verses referred to Israel, but now they refer to the church (cf. 1 Pet. 2:5,9). This transfer is characteristic of 1 Peter.
1:25 "the word of the Lord" There are two Greek words usually translated "word" or "message." In Koine Greek logos (cf. John 1:1; 1 Pet. 1:23) and rçma (cf. the OT quote from the Septuagint in 1 Pet. 1:25a and alluded to in 1 Pet. 1:25b) are usually synonymous. Context, not a lexicon, determines synonymity. God has revealed Himself (i.e., revelation)!
Now---
Yes, several church fathers and theologians believed that regeneration precedes faith. This view is known as monergism and is a central tenet of Reformed theology. Some of the key figures who held this position include Augustine, Martin Luther, John Calvin, Jonathan Edwards, and George Whitefield
This view is supported by passages in the Bible, such as Ephesians 2:5, which states, "Even when we were dead in our transgressions, he made us alive together with Christ (by grace you have been saved)"
This passage suggests that regeneration, or being made alive spiritually, occurs before faith can be exercised.
Brother-I am not a Calvinist nor a follower of Jacobus Arminius -but a follower of Christ Jesus yet I don't "dismiss" the church fathers and my own experience.
Daily I work out my own salvation with fear and trembling and so should you-as we both are going to have to give an account before the Bhema seat of Messiah.
Shalom
J.
