| This Study Index | Go to the Top | Bible Study Index | Next Page  |
|---|
This teaching is of fundamental importance for any new Christian to understand what it means to be "born again". Jesus made it an extremely important subject
when he said these words:
(John 3:3) "Amen, amen, I say to you, except a man is born again, he cannot see the kingdom of God."
(John 3:5) "Amen, amen, I say to you, Except a man is born of water, and of the spirit, he cannot enter into
the kingdom of God."
(John 3:7) "Do not marvel that I said to you, You must1 be born again."
Statements like “he cannot see the kingdom of God.” (John 3:3), and “he cannot enter the kingdom of
God.” (John 3:5), show how necessary the new birth is to a Christian; but the word translated must1 (John 3:7) is the
Greek word “dei” which means, “it is necessary”, and is absolutely conclusive. Jesus also said, “Heaven and earth shall pass away, but my words shall
not pass away.” (Matthew 24:35; Mark 13:31), so until heaven and earth do pass away, the new birth will be absolutely essential in order to be saved.
1 PETER 1:22-23
22 Seeing you have purified your souls in obeying the truth through the Spirit to non-hypocritical love of the brethren,
see that you love one another with a pure heart fervently;
23 Being born again1, not of corruptible seed, but of incorruptible,
by the word2 of God, which lives and abides for ever.
Note 1: The word translated being born again1 (Gr. anagegennhmenoi, Gtr. anagegennēmenoi) is the nominative, plural, masculine, perfect, passive, participle of the verb “anagennaō”, “I beget”, or “I bring forth”, or “I regenerate”. The perfect participle refers to an action simultaneous with the main verb (in this case “love”) which has resulted from an action prior to it (DFH p57), showing that they were born again at some time in the past, and still are born again. That translated by the word2 (Gr. dia logou, Gtr. dia logou) is the genitive, singular of “logos”, preceded by the preposition “dia”, and literally reads, “by means of a word”, or “through a word”, or “by means of a saying”, or “through a saying” (WP p116). The word “the” does not appear in the Greek, although sometimes it is legitimate to put it in, but in this case it does change the meaning. If we consider the correct interpretation to be “by means of a word”, or “through a word”, then it means that, at some time in the past, God spoke the “logos”. He gave the instruction, for us to be born again, and through this “logos” being spoken, we are now born again. This is the prior action referred to earlier, and is exactly in line with the character of God; because everything that God creates he does by speaking words first. For example:
(Genesis 1:3) “And God said, Let there be light: and there was light.”
(Genesis 1:24-25) “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping
thing, and the beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every
thing that creeps upon the earth after his kind: and God saw that it was good.”
Genesis 1:26-27) “And God said, Let us make man in our image, after our likeness; and let them have dominion over the
fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God
created man in his own image, he created him in the image of God; he created them male and female.” Also in many
other places the same principle, of God speaking before creating, can be seen:
(Isaiah 46:11) “yes, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”
(Ezekiel 12:25) “For I am the LORD: I will speak, and the word that I shall speak shall come to pass; ... I will say the word, and will
perform it, says the Lord God.”
(Ezekiel 22:14) “I the LORD have spoken it, and will do it.”
(Ezekiel 24:14) “I the LORD have spoken it: it shall come to pass, and I will do it;”
(Ezekiel 36:36) “I the LORD have spoken it, and I will do it.”
Thus one explanation of this scripture (1 Peter 1:23) is that we are born again, because God spoke it into existence. The fact that nothing can happen to us, without God first permitting it by speaking, can be obtained from other scriptures also (Job 1:6-12; 2:1-6; 2 Chronicles 18:18-22), but in context of the new birth, the scripture shows that it is God’s will not ours which causes us to be born again:
(John 1:12-13) “But as many as received him, to them he gave power to become the sons of God,
even to those who believe on his name:
Who were born, not of blood, nor of the will of the flesh, but of God.”
(James 1:17-18) “the Father of lights ... Of his own will he begot us with the word of truth.”
Note 2: If we consider that it is also correct to insert the definite article “the”, so that it reads “by means of the word”, or “through the word”, then we can interpret it differently. It is also true that the word (Gtr. logos) of God is the incorruptible seed which God uses to cause us to be born again, and we can see this from the parable of the sower:
(Mark 4:14) “The sower sows the
word (Gr. ton logon, Gtr. ton logon).”
(Luke 8:11) “The seed is the
word (Gr. o logoj, Gtr. ho logos) of God.”
These only look different because “ton logon” is accusative case, being the object of the verb “sows”, whereas “ho logos” is nominative case, being the complement of “The seed”. They still both mean “the word”. This parable also shows us where the seed has to be sown, that is in our spiritual heart:
(Matthew 13:19) “When any one hears the word of the kingdom, and does not understand it, then comes the wicked one,
and catches away that which was sown in his heart.”
(Luke 8:15) “But that on the good ground are those, who in an honest and good heart, having heard the word, keep
it, and bring forth fruit with patience.”
So we can conclude from this that this verse can have another acceptable interpretation, which is that in order to be born again, the word (Gtr. logos) of God must be sown in our hearts.
JAMES 1:17-18
17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will he begot1 us with the word2 of
truth, that we should be a kind of first-fruits of his creatures.
Note: The word translated he begot1 (Gr. apekuhsen, Gtr. apekuēsen) is the third person, singular, aorist, indicative, active, of the verb “apokueō”, “I bring forth”, “I generate”, or “I produce”, and is best simply translated “he begat” or “he brought forth”. That translated word2 (Gr. logw, Gtr. logō) is the dative singular of “logos”, and the dative being the instrumental case (DFH p69; JWW p69; WP p112), this indicates that the “logos” is the instrument that God uses to beget us with. Notice also that previously the spoken “logos” was the means by which God did the begetting (1 Peter 1:23; See #1.11 Note). The word of God is called “the word (Gtr. logos) of truth” in various places (2 Corinthians 6:7; Ephesians 1:13; 2 Timothy 2:15), and here it is what God uses to cause us to be born again, he begat us with “the word of truth,” (James 1:18). From other statements also:
(John 17:17) “your word (Gtr. logos) is truth.”
(Psalm 119:42) “your law is the truth.”
(Psalm 119:152) “all your commandments are truth.”
(Isaiah 25:1) “your counsels of old are faithfulness and truth.”
we can see clearly that we need to make no distinction between God’s word (Gtr. logos) and the truth,
because they are the same. Thus we are born again when the truth dwells in our hearts, as it should in all Christians:
(1 John 1:8) “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”,
(1 John 2:4) “He who says, I know him, and does not keep his commandments, is a liar, and the truth is not in him.”
(2 John 2) “For the truth’s sake which dwells in us”.
ROMANS 1:15-17 (Paul)
15 So, as much as in me is, I am ready to preach the gospel to you who are in Rome also.
16 For I am not ashamed of the Gospel of Christ: for it is the power of God to salvation to every one who believes; to the Jew first, and also to
the Greek.
17 For in it is the righteousness of God revealed from faith to faith: as it is written, The Just shall live by faith.
1 CORINTHIANS 4:15 (Paul)
15 For though we have ten thousand instructors in Christ, yet you do not have many fathers: for in Christ Jesus I have
begotten you through the gospel.
1 CORINTHIANS 15:1-2 (Paul)
1 Moreover, brethren, I declare to you the gospel which I preached to you, which also you have received, and in which you stand;
2 By which you are saved, if you keep in memory what I preached to you, unless you have believed in vain.
1 PETER 1:23-25
23 Being born again, not of corruptible seed, but of incorruptible, by the word1 of God,
which lives and abides for ever.
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withers, and its flower falls away:
25 But the word2 of the Lord endures for ever. And this is the word2
which by the gospel is preached to you.
Note: The gospel is also referred to as “the word (Gtr. logos) of truth”:
(Ephesians 1:13) “In whom you also trusted, after you heard the word1
of truth, the gospel of your salvation:”
(Colossians 1:5) “For the hope which is laid up for you in heaven, of which you heard before in the word1
of the truth of the gospel;”
(Titus 1:3) “But has in due times manifested his word1 through preaching,”
In each of these places that translated word1 is the Greek “logos”, agreeing with the previous two points, so whether we are born again through hearing the word of God, or the word of truth, or the gospel, it amounts to the same thing. In other places we see these statements:
(Acts 13:42) “And when the Jews had gone out of the synagogue, the Gentiles begged that these words2
(Gtr. rhēma) might be preached to them the next Sabbath.”
(1 Peter 1:25) “the word2
(Gr. rhma, Gtr. rhēma) of the Lord ... is the word2
(Gtr. rhēma) by which the gospel is preached to you.”
(Romans 10:8) “The word2 (Gtr. rhēma) is near you, even in your
mouth and in your heart: that is, the word2 (Gtr. rhēma) of faith which we preach.”
These scriptures show that there is another word “rhēma” also translated “word”, which is also preached, and Paul said that he spoke “the words2 (Gtr. rhēma) of truth” (Acts 26:25). So what is the difference between “logos” and “rhēma”? Simply that, “logos” is the whole word of God, while “rhēma” specifically refers only to that part of the word of God which refers to faith (Romans 10:8), i.e. calling those things which are not as though they were (Romans 4:17). Compare these two scriptures:
(Matthew 4:4) “Man shall not live by bread alone, but by every word (Gtr. rhēma) that proceeds out of the mouth of God.”
(Romans 1:17) “The just shall live by faith.”
If we are to live by every “rhēma” of God, and by faith, then it also shows how close the relationship is between “rhēma” and faith. “Rhēma” also refers to prophetic utterances, either fulfilled or unfulfilled, or promises; in particular to that which will happen in the future, even a command (Luke 20:25-26; Acts 16:37-38), or questions about what should be done in the future (Luke 2:49-50). Some examples of “rhēma” being spoken are:
(Mark 14:72) “And the second time the cockerel crew. And Peter called to mind the word (Gtr. rhēma) that Jesus
said to him, Before the cockerel crows twice, you shall deny me three times.”
(Luke 1:35-38) “And the angel answered and said to her, The Holy Spirit shall come upon you, and the power of the
Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God. ... And Mary said, Behold the handmaid of
the Lord; be it to me according to your word (Gtr. rhēma).”
(Luke 9:44-45) “Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands
of men. But they did not understand this saying (Gtr. rhēma), and it was
hidden from them, and they did not perceive it: and they feared to ask him of that saying (Gtr. rhēma).”
So every “rhēma” is “logos”, but every “logos” is not “rhēma”. The gospel is the word of God, which is both the “logos” and the “rhēma” of God. When we hear the word of God is preached, then that word enters into our hearts; and if we believe it, then we are born again
GALATIANS 4:19 (Paul)
19 My little children, of whom I travail in birth1 again until Christ is formed in you.
Note: The word translated I travail in birth1 (Gr. wdinw, Gtr. ōdinō) is the first person, singular, present, indicative, active, of itself “ōdinō”, I travail. It implies travailing in birth in other passages where it is used:
(Galatians 4:27) “For it is written, Rejoice, you barren who do not bear;
break forth and cry, you who do not travail : for the desolate has many more children than she who has a husband.”
(Revelation 12:2) “And she being with child cried, travailing in birth , and pained to be delivered.”
It is used here metaphorically of spiritual birth. Why did the Galatians need to be born again, again? Simply
because they had fallen into sin:
(Galatians 3:1) “O foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes
Jesus Christ has been evidently set forth, crucified among you?”
Instead of crucifying “the old man” (Romans 6:6), by denying him, and receiving the resurrection of Christ in themselves, by obeying him, the Galatians had reversed the process, and had fallen back under the law (Galatians 3:2-5). They were effectively resurrecting “the old man”, by obeying him, and crucifying the Christ that was in them by denying him (Galatians 3:1). How did Paul travail in birth to reverse this, not being present with them? Certainly by writing to them, pointing out their errors, and also by praying for them, as he did for the Ephesians:
(Ephesians 3:14-17) “For this cause I bow my knees to the Father of our Lord Jesus Christ ... That Christ may dwell in your hearts by faith;”
Also as Epaphras did for the Colossians:
(Colossians 4:12) “Ephaphras, who is one of you, a servant of Christ, greets you, always labouring fervently for you in prayers, that you may stand perfect and complete in all the will of God.”
This shows us that prayer of others is an important factor in people being born again. For example, if we pray for someone to be saved, and God hears our prayer, then he will arrange for them to hear the word of God somewhere, open their spiritual eyes to believe it, and they become born again. We can also see that the formation of Christ in us here indicates something more than just an instantaneous experience, and is rather a process of transformation by the renewing of our minds (Romans 12:2; 2 Corinthians 4:16; Ephesians 4:23-24; Colossians 3:10), which brings us to full maturity in Christ.
1 PETER 1:3-4
3 Blessed is the God and Father of our Lord Jesus Christ, who according to his abundant mercy
has begotten us again1 to a living
hope by the resurrection2 of Jesus Christ from the dead.
4 To an inheritance incorruptible, and undefiled, and does not fade away, reserved in heaven for you.
Note 1: The word translated has begotten ... again1 (Gr. anagennhsaj, Gtr. anagennēsas) is the nominative, singular, masculine, aorist, active, participle, of the verb “anagennaō”, the same verb used previously (1 Peter 1:23; See #1.11), where it was translated “being born again”. Here it literally means “having begotten us again”, and refers to a simple completed past action by God. The words translated by the resurrection2 (Gr. di anastasewj, Gtr. di’ anastaseōs) are the genitive singular of “anastasis”, which means “resurrection”, and the preposition “dia” which precedes it, and elides with it (WP p115). Here “dia” with the genitive refers to “the means by which” (DFH p106) we are born again. Again the word “the” is not present in the Greek, and it could be literally interpreted as “by means of a resurrection”, or “through a resurrection”. It may not be considered wrong by some to translate it “through the resurrection”, but this cannot simply mean the past resurrection of Jesus Christ by itself, with no other condition being fulfilled, otherwise everybody in the world since he rose would be born again. It must therefore refer not only to the actual resurrection of Christ, but also to the fact that he is now resurrected in us, so that his spirit is formed in us:
(Galatians 4:19) “I travail in birth again until Christ is formed in you.”
This means that he is formed in our hearts, just as Paul prayed for the Ephesians:
(Ephesians 3:17) “That Christ may dwell in your hearts by faith;”
Or as he said to the Galatians:
(Galatians 4:6) “And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.”
These scriptures show that Jesus does dwell in our hearts, and further confirmation can be obtained by comparing two statements:
(1 Peter 1:3) “a living hope by the resurrection of Jesus Christ from the dead.” and,
(Colossians 1:27) “Christ in you, the hope of glory:”
(1 Timothy 1:1) “Lord Jesus Christ, who is our hope.”
These show that the “living hope” referred to (1 Peter 1:3) comes through the resurrection of Jesus Christ in us.
Note 2: We can see that this agrees perfectly with what we have seen previously, by comparing the two statements:
(John 1:1) “In the beginning was the Word , and the Word was with
God, and the Word was God.”
(John 1:14) “the Word was made flesh, and dwelt among us.”
Here we see that the Word (Gtr. logos) is Jesus Christ, as also is indicated elsewhere:
(1 John 1:1) “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word (Gtr. logos) of life;”
He is called “The Word (Gtr. logos) of God.” (Revelation 19:13). Notice that we previously saw from the parable of the sower (Mark 4:14; Luke 8:11), that the “logos” is also sown in our hearts, and from the words of Paul (Romans 10:8) that the “rhēma” is also in our hearts. So whether we are born again by the Word of God dwelling in us, or by the spirit of Christ dwelling in us, it amounts to the same thing. The word is the form of God (John 1:1; Philippians 2:6), and the Spirit is the substance (John 4:24; 2 Corinthians 3:3). Jesus also said, “I am ... the truth,” (John 14:6), so whether we are born again because Jesus dwells in us (Galatians 4:19; 1 Peter 1:3), or because the truth dwells in us (James 1:18; 2 John 2), again it amounts to the same thing:
(John 17:17) “your word is truth.”
(1 John 5:6) “the Spirit is truth.”
JOHN 1:12-13
12 But as many as received him, to them he gave power to become the sons of God, even to those who believe on his name:
13 Who were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God1.
JAMES 1:17-18
17 Every good gift and every perfect gift is from above, and comes down from the
Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will he begot us with the word of truth, that we should be a kind of
first-fruits of his creatures.
1 PETER 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy
has begotten us again to a living hope by the resurrection of Jesus Christ from the dead.
1 JOHN 4:1-7
1 Beloved, do not believe every spirit, but test the spirits whether they are of God2: because many
false prophets have gone into the world.
2 By this you know the Spirit of God: Every spirit that confesses that Jesus
Christ is come in the flesh is of God2:
3 And every spirit that does not confess that Jesus Christ is come in the flesh is not of God2: and
this is the spirit of antichrist, of which you have heard that it should come; and even now already it is in the world.
4 You are of God2, little children, and have overcome them:
because greater is he who is in you, than he who is in the world.
5 They are of the world: therefore they speak of the world, and the world hears them.
6 We are of God2: he who knows God hears us; he who is not
of God does not hear us. By this we know the spirit of truth, and the spirit of error.
7 Beloved, let us love one another: for love is of God; and every one who loves
is born of God2, and knows God.
Note 1: These scriptures show that it is God who causes the new birth to take place in us:
(John 1:13) “were born, not ... of the will of the flesh, but of God1.”,
(James 1:17-18) “the Father of lights ... Of his own will he begot us”,
(1 Peter 1:3) “the God and Father of our Lord Jesus Christ ... has begotten us again��,
(1 John 4:4) “You are of God2,”
(1 John 4:6) “We are of God2:”
(1 John 4:7) “every one who loves is born of God2,”
He causes us to be spiritually born again by first speaking the word (1 Peter 1:23; See #1.11 Note 1), which is totally his doing and not ours. Then as we hear the word of God preached or taught, he writes his word, “with the Spirit of the living God ... in the fleshy tablets of the heart.” (2 Corinthians 3:3). When we hear it and believe it, we are born again. This is something that we may allow as far as hearing the word is concerned, but believing is purely an act of God:
(Acts 13:48) “as many as were ordained to eternal life believed.”
(Acts 16:14) “And a certain woman named Lydia ... whose heart the Lord opened.”
Note 2: The words translated of God1 (Gtr. ek theou) (John 1:13) literally translates as “out of God”, and the words translated of God2 (Gtr. ek tou theou) (1 John 4:4; 4:6; 4:7) are the same Greek words, except that the latter three have the definite article “tou”, while the first one does not. With or without the article they amount to the same thing, and they all literally translate as “out of God”. The preposition “ek” can also indicate the origin or source, or cause (JHT p1537 ek II.1; WB p234 ek 3.a) so can mean “out from God”. This means that when we are born again, we are born because something comes “out of God” and enters into us, causing us to be born again. As we have already seen, that which enters into us is his word, the truth, his spirit, or Jesus, and these all amount to the same experience also.
1 JOHN 4:14-15
14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
15 Whoever confesses that Jesus is the Son of God, God dwells in him, and he in God.
1 JOHN 5:1
1 Whoever believes that Jesus is the Christ is born of God: and every one who
loves him who begat loves him also who is begotten of him.
1 JOHN 5:4-5
4 For whoever is born of God overcomes the world: and this is the victory that overcomes the world, even our faith.
5 Who is he who overcomes the world, but he who believes that Jesus is the Son of God?
Note 1: There are three confessions that we can look for in a born again Christian:
(1) He believes that Jesus is the Son of God.
Examine this scripture, “whoever is born of God overcomes the world:” (1 John 5:4). It indicates that everyone who overcomes the world does so because he is “born of God”, so that the terms “overcomes the world” and “is born of God” are interchangeable when applied to a person. Therefore if we substitute, “is born of God” for “overcomes the world”, we can read:
(1 John 5:5) “Who is he who is born of God , but he who believes that Jesus is the Son of God?”
This shows that when a person first believes that Jesus is the Son of God, he has been born again, and this is confirmed by the fact that the spirit of God dwells in him (1 John 4:15). We have already seen that we are born again when the spirit of Christ dwells in our heart (See #1.15), and that without it we cannot be saved (Romans 8:9; 2 Corinthians 13:5; Colossians 1:27; 1 John 5:12; See #1.2), but what is the spirit of Christ? The scripture says about Jesus that “God was manifest in the flesh,” (1 Timothy 3:16), that “God was in Christ,” (2 Corinthians 5:19), and “in him dwells all the fullness of the Godhead bodily.” (Colossians 2:9), so when we talk about the spirit of Christ, we are talking about the spirit of God which was in him. Therefore if God dwells in a person (1 John 4:15), the spirit of Christ must be in him, and he must be born again.
(2) He believes that Jesus is the Christ.
This is obvious from the statement the apostle John, “Whoever believes that Jesus is the Christ is born of God:” (1 John 5:1).
(3) He confesses that Jesus is the Lord.
Paul the apostle also said, “no man speaking by the Spirit of God calls Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Spirit.” (1 Corinthians 12:3), so another way that we can recognise a person with the Holy Spirit in him, that is born again, is when he can honestly say that Jesus is the Lord.
Note 2: Let us examine some examples of people who were born again in the New Testament:
(1) When Nathanael first met Jesus he confessed, “Rabbi, you are the son of God;” (John 1:49). For Nathanael to know this the spirit of God must have entered into him (1 John 4:15), and he must have been born again (See Note 1(1) ).
(2) When Jesus asked Peter, “But who do you say that I am?” (Matthew 16:15), he answered, “You are the Christ, the Son of the living God.” (Matthew 16:16). According to what we have already seen we have two evidences that Peter was born again (See Note 1(1,2) ).
(3) Zaccheus’ confession when he met Jesus was, “Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold.” (Luke 19:8-9). Several things here point to the fact that Zaccheus was born again:
(A) He called Jesus Lord (See Note 1(3) ).
(B) He was willing to give to the poor (Matthew 19:21-24).
(C) He was willing to make restitution for past wrongs.
(D) When Jesus heard the confession of Zaccheus, he replied, “This day salvation has come to
this house, because he also is a son of Abraham.” (Luke 19:9). Calling him a son of Abraham indicated that he had faith (John 8:39).
(4) Martha’s confession to Jesus, just before he raised Lazarus from the dead, was, “Yes, Lord: I believe that you are the Christ, the Son of God,” (John 11:27). The three main confessions that point to a born again believer all appear here:
(A) She called Jesus Lord (See Note 1(3) ).
(B) She confessed that he was the Christ (See Note 1(2) ).
(C) She confessed that Jesus was the Son of God (See Note 1(1) ).
All of these confessions indicate that she had been born again.
(5) The request of the malefactor on the cross was, “Lord, remember me when you come into your kingdom.” (Luke 23:42). Several things indicate that this malefactor had been born again:
(A) He called Jesus Lord (See Note 1(3) ). Corrupted bibles may omit the word “Lord” here.
(B) He recognised his own sinful state (Luke 23:41; See Luke 18:13-14), showing that he had a repentant heart.
(C) He could see the kingdom of God, which is the same as the kingdom of Christ (Ephesians 5:5), and so he must have been born again:
(John 3:3) “Except a man is born again he cannot see the kingdom of God.”
(D) Jesus confessed to him, “Today, you shall be with me in paradise.” (Luke 23:43), indicating that he had been granted salvation.
(6) When the Ethiopian eunuch heard Philip preach Jesus to him, and wanted to be baptized, his confession was, “I believe that Jesus Christ is the Son of God.” (Acts 8:37), which was sufficient for Philip to baptize him. Look what he confessed Jesus to be:
(A) He confessed that he was the Christ (See Note 1(2) ).
(B) He confessed that Jesus was the Son of God (See Note 1(1) ). Both of these confessions indicate that she had been born again. As this is the only
confession of faith in Jesus Christ, by a new convert after Jesus’ death on the cross, some corrupted bibles may omit Acts 8:37 altogether.
(7) When the centurion who crucified Jesus saw the earthquake (Matthew 28:54), heard Jesus last cry, and saw him die (Mark 15:39), he “glorified God” (Luke 23:47), and said:
(Matthew 27:54) “Truly this was the Son of God.”
(Mark 15:39) “Truly this man was the Son of God.”
(Luke 23:47) “Certainly this was a righteous man.”
The truth of who Jesus was finally came to this man, he confessed that Jesus was the Son of God, indicating that he had received the spirit of God, and had been born again (See Note 1(1)).
(1 John 4:15) “Whoever confesses that Jesus is the Son of God, God dwells in him, and he in God.”
JOHN 3:3
3 Jesus answered and said to him, Amen, amen, I say to you, except a man is born again, he cannot see the kingdom of God.
JOHN 3:5
5 Jesus answered, Amen, amen, I say to you, Except a man is born of water, and of the spirit, he cannot enter into
the kingdom of God.
JOHN 3:7 (Jesus)
7 Do not marvel that I said to you, You must1 be born again.
Note: Statements like “he cannot see the kingdom of God.” (John 3:3), and “he cannot enter the kingdom of God.” (John 3:5), show how necessary the new birth is to a Christian; but the word translated must1 (John 3:7) is the Greek word “dei” which means, “it is necessary”, and is absolutely conclusive. Jesus also said, “Heaven and earth shall pass away, but my words shall not pass away.” (Matthew 24:35; Mark 13:31), so until heaven and earth do pass away, the new birth will be absolutely essential in order to be saved.
Other scriptures confirm that Jesus’ words still stand today:
(Isaiah 40:8) “the word of our God shall stand for ever.”
(1 Peter 1:25) “But the word of the Lord endures for ever.”
The words which Jesus spoke were only those which his Father told him to say (John 8:26-28; 8:38; 12:50; 14:10), so his words were literally God’s words:
(John 3:34) “For he whom God has sent speaks the words of God:”
To those who still say that we do not need to be born again, here again are the words of Jesus:
(Matthew 24:35) “Heaven and earth shall pass away, but my words shall not pass away.” (Also Mark 13:31).
(John 3:7) “You must be born again.”
(John 12:48) “He who rejects me, and does not receive my words, has one that judges him: the word which I have
spoken, the same shall judge him in the last day.”
And the words of Paul:
(1 Timothy 6:3-4) “If any man teaches otherwise, and does not consent to wholesome words, even the words of our Lord Jesus Christ, and the doctrine which is according to godliness; He is proud, knowing nothing,”
ROMANS 8:9 (Paul)
9 But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwells in you. Now if any man does not have the Spirit of Christ,
he is not his.
Note: We have also seen that being born again requires the spirit of Christ in us (Galatians 4:19;#1.14; 1 Peter 1:3;#1.15), so Paul’s remark “if any man does not have the Spirit of Christ, he is not his.” (Romans 8:9), even further confirms that we need to be born again.
2 CORINTHIANS 13:5 (Paul)
5 Examine yourselves, whether you are in the faith; prove your own selves. Do you
not know your own selves, how that Jesus Christ is in you, except you are reprobates2?
Note: Further evidence comes here from Paul’s statement, “Do you not know your own selves, how that Jesus Christ is in you, except you are reprobates?” (2 Corinthians 13:5), where the word translated reprobate2 (Gtr. adokimos) is elsewhere translated “castaway” (1 Corinthians 9:27), “rejected” (Hebrews 6:8), and “reprobate” (2 Timothy 3:8; Titus 1:16). The meaning of the word as being “unapproved”, or “unaccepted”, is clearly indicated by looking at these passages in context. The opposite of “adokimos” is the word “dokimos” which comes from removing the negative prefix “a” to leave just “dokimos”. This means “approved”, or “accepted”, or “proved”, so “adokimos” really means “unapproved” or “unaccepted”. Thus reprobates2 (Gtr. adokimos) are unapproved, or unaccepted, and thus unsaved. The fact that those who are “dokimos” are saved can be shown by other scriptures:
(2 Timothy 2:15) “Study to show yourself approved (Gtr. dokimos) to God, a workman who does not
need to be ashamed, rightly dividing the word of truth.”, and
(James 1:12) “Blessed is the man who endures temptation: for when he is proved (Gtr. dokimos),
he shall receive the crown of life, which the Lord has promised to those who love him.”
COLOSSIANS 1:27 (Paul)
27 To whom God would make known what is the riches of the glory of this
mystery among the Gentiles; which is Christ in you, the hope of glory:
1 TIMOTHY 1:1 (Paul)
1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord
Jesus Christ, who is our hope;
Note: Paul said, “we are saved by hope:” (Romans 8:24), so as our hope is the “Lord Jesus Christ” (1 Timothy 1:1), and the hope of glory is “Christ in you,” (Colossians 1:27), this is just further evidence that we cannot be saved without being born again, which is to receive the spirit of Christ in us. Many may have false hopes, but without Jesus in them their hopes will never be realised.
JOHN 1:1-4
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him, and without him was not anything made that was made.
4 In him was life1; and the life was the light of men.
JOHN 10:10 (Jesus)
10 The thief does not come, but to steal, and to kill, and to destroy: I have come that they might have
life1, and that they might have it more abundantly.
JOHN 11:25
25 Jesus said to her, I am the resurrection and the life1: he who
believes in me, though he were dead, yet shall he live:
JOHN 14:6
6 Jesus says to him, I am the way, the truth, and the life1: no man
comes to the Father, except through me.
ROMANS 5:10 (Paul)
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled,
we shall be saved by his life1.
1 JOHN 5:11-12
11 And this is the record, that God has given to us eternal life1,
and this life1 is in his Son.
12 He who has the Son has life1;
and he who does not have the Son of God does not have life1.
Note: The apostle John’s statement, “He who has the Son has life; and he who does not have the Son of God does not have life.” (1 John 5:12) is further proof that we need Jesus in us in order to be saved. In fact we are “saved by his life1.” (Romans 5:10), that is by the life1 that his indwelling presence gives us. The word translated life1 (Gr. zwh, Gtr. zōē) does not refer to physical life, but to spiritual life, which we have because of the indwelling spirit of Christ in us. He is the life1 (John 11:25; 14:6), so it is impossible to have life1 in us without Jesus being in us.
JOHN 8:36 (Jesus)
36 If the Son therefore shall make you free, you shall be free indeed.
2 CORINTHIANS 3:17 (Paul)
17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
Note: Just as we saw before that we are born again through the word of God in us, or the truth in us, or Jesus in us, or the Spirit in us, so now we see that we are freed from sin by all of these also:
(Psalm 119:11) “Your word have I hid in my heart, that I might not sin against you.”
(John 8:32) “And you shall know the truth, and the truth shall make you free.”
(John 8:36) “If the Son shall make you free, you shall be free indeed.”
(Romans 8:2) “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.”
As Jesus is the life (See #1.210), then the Spirit of life (Romans 8:2) is the Spirit of Jesus Christ. The end result of the fullness of the word, the truth, the Son, and the Spirit being in us, is that we are completely born again, and totally set free from sin:
(1 John 3:6) “Whoever abides in him does not sin: whoever sins has not seen him, nor known him.”
(1 John 3:9) “Whoever is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God.”
(1 John 5:18) “We know that whoever is born of God does not sin;”
ROMANS 3:21-22 (Paul)
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is by faith of Jesus Christ
to all and upon all those who believe: for there is no difference:
ROMANS 5:1 (Paul)
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
GALATIANS 2:15-16 (Paul)
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of
Jesus Christ, even we have believed in Jesus Christ, that we might be justified
by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
PHILIPPIANS 3:7-9 (Paul)
7 But what things were gain to me, those I counted loss for Christ.
8 But indeed I also count all things but loss for the excellence of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all
things, and do count them but dung, that I may win Christ,
9 And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of
God by faith:
Note: The above scriptures show that we are justified by the faith of Jesus Christ. Our faith is not
separate to the faith of Jesus, but it is the faith of the Christ who lives in us, because it is “by him” that we believe in God (1
Peter 1:21). Therefore, in
order to believe and have faith, we must have the spirit of Christ in us, which means that we must be at least a new born again babe in Christ.
We are saved through his faith in us (Ephesians 2:8; 1:9).
We are kept for salvation through his faith in us (1 Peter 1:5).
We live by his faith in us (Romans 1:17; Galatians 3:11; Hebrews 10:38).
We walk by his faith in us (2 Corinthians 5:7).
We stand by his faith in us (1 Corinthians 16:13; 2 Corinthians 1:24).
We are justified by his faith (Romans 3:22; Galatians 2:16; Philippians 3:9).
This also further emphasizes the need of Jesus in us to be free from sin, because “whatever is not of faith
is sin.” (Romans 14:23). Just as we have seen that freedom from sin comes through the word of God, through Jesus, and through the Spirit (See #2.212
Note), so faith comes through the Word of God (Romans 10:17), through Jesus, and through the spirit (1
Corinthians 12:9; 2 Corinthians 4:13).
JOHN 1:14-17
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
15 John bore witness of him, and cried, saying, This was he of whom I spoke, He who comes after me is preferred before me: for he was before me.
16 And of his fullness have we all received, and grace for grace.
17 For the law was given by Moses, but grace and truth came by Jesus Christ.
ACTS 15:10-11
10 Now therefore why do you tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
11 But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they shall.
EPHESIANS 2:4-9 (Paul)
4 But God who is rich in mercy, for the great love with which he loved us,
5 Even when we were dead in sins, has made us alive together with Christ, (by grace you are saved;)
6 And has raised us up together, and made us sit together in heavenly places in Christ Jesus:
7 That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.
8 For by grace are you saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.
EPHESIANS 4:7 (Paul)
7 But to every one of us is given grace according to the measure of the gift of Christ.
Note: Not only do these scriptures make it clear that we are saved by grace (Ephesians 8:5; 8:8), but more specifically it is the grace of the Lord Jesus Christ that saves us (Acts 15:11). Grace comes by Jesus (John 1:17), because he is full of grace (John 1:14). We are called into his grace (Galatians 1:6), it is found in him (2 Timothy 2:1), and just as we believe “by him” (1 Peter 1:21), so we believe in him through grace (Acts 18:27). Just as faith comes through the Word of God (Romans 10:17), is a spirit (2 Corinthians 4:13), and enables us to overcome sin (#1.212 Note), so grace comes through the Word of God (Acts 14:3; 20:32; Ephesians 4:29; Colossians 4:6), is a spirit (Zechariah 12:10; Hebrews 10:29), and also enables us to overcome sin (Romans 6:1-2; 6:14-15). The more we know Jesus, the more grace we can have (2 Peter 1:2), according to how much of his spirit God gives to us (Ephesians 4:7). This makes it clear, that without the new birth experience, the spirit of Christ in us, that gives us this grace, we cannot be saved.
JOHN 14:6
6 Jesus says to him, I am the way, the truth, and the life: no man comes to the Father, except through me.
EPHESIANS 2:13, 18 (Paul)
13 But now in Christ Jesus you who once were far off are made near by the blood of Christ.
18 For through him we both have access by one Spirit to the Father.
EPHESIANS 3:11-12 (Paul)
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
12 In whom we have boldness and access with confidence by the faith of him.
Note: These scriptures indicate that it is only through the spirit of Jesus Christ in us that we can have access to God the Father. Other scriptures also confirm that it is through the spirit of God’s son, that he becomes our father by adoption (Romans 8:15; Galatians 4:6; See #1.224). Therefore the born again experience, when the spirit of Jesus enters into us, must be necessary for our salvation.
MATTHEW 7:21-23 (Jesus)
21 Not every one who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven.
1 JOHN 2:17
17 And the world passes away, and its lusts: but he who does the will of God abides for ever.
Note: These scriptures indicate that we need to do the will of God in order to ensure our salvation, but the only way that we can do it is through the spirit of Christ in us:
(Romans 8:37) “we are more than conquerors through him who loved us.”
(1 Corinthians 15:57) “But thanks be to God, who gives us the victory through our Lord Jesus Christ .”
(Philippians 4:13) “I can do all things through Christ who strengthens me.”
This is because Jesus came specifically to do the will of God:
(John 6:38) “I came down from heaven, not to do my own will, but the will of him who sent me.”
(Hebrews 10:7) “I come ... to do your will, O God.”
(Hebrews 10:9) “I come to do your will, O God.”
He sought to do God’s will:
(John 5:30) “I seek not my own will, but the will of the Father who has sent me.”
And he submitted himself to do God’s will, even when it meant dying on the cross:
(Matthew 26:39) “not as I will, but as you will.”
(Mark 14:36) “not what I will, but what you will.”
(Luke 22:42) “not my will, but yours be done.”
Therefore, through the same spirit being in us, we can also submit ourselves to do God’s will, but without it we are certain to fail.
ROMANS 8:14-16 (Paul)
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For you have not received the spirit of bondage again to fear; but you have
received the Spirit of adoption, by which we cry, Abba, Father.
16 The Spirit itself bears witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with
him, that we may also be glorified together.
GALATIANS 4:4-7 (Paul)
4 But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law,
5 To redeem those who were under the law, that we might receive the adoption of sons.
6 And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
7 Therefore you are no more a servant, but a son; and if a son, then an heir of God through Christ.
Note: When we are born again, God sends the spirit of his son, that is the spirit of Jesus into our hearts (Galatians 4:6). Just as the spirit of Jesus in the garden of Gethsemane cried, “Abba, Father.” (Mark 14:36), so the same spirit of Jesus in us causes us to cry, “Abba, Father.” (Romans 8:15; Galatians 4:6). It is through the spirit of Jesus in us, called “the Spirit of adoption,” (Romans 8:15), that we become adopted sons of God, and thus joint-heirs of God through Jesus (Romans 8:17; Galatians 4:7). Again, all this shows that the spirit of Jesus Christ in us is an essential requirement for us to have any true hope of an inheritance with God after this life, and that without it we cannot be saved.
1 JOHN 4:2-3
2 By this you know the Spirit of God: Every spirit that confesses that Jesus Christ is come1 in the flesh is
of God:
3 And every spirit that does not confess that Jesus Christ is come1 in the flesh is not of God: and this is
the spirit of antichrist, of which you have heard that it should come; and even now already it is in the world.
Note: The word translated is come1 (Gr. elhluqota, Gtr. elēluthota) in both of these verses is the accusative, singular, masculine, perfect, active participle, of the verb “erchomai”, “I come”. The perfect participle refers to a current state, simultaneous with the main verb (here it is “confesses”), which has resulted from action prior to it (DFH p57, JWW p153, WP p96). Thus it means that Christ did come in the flesh in the past, and is still come in the flesh now, inside every born again believer:
(Romans 8:9) “Now if any man does not have the spirit of Christ, he is not his.”
(2 Corinthians 13:5) “Do you not know your own selves, how that Jesus Christ is in you except you are reprobates?”
(Colossians 1:27) “Christ in you, the hope of Glory.”
Every spirit that will not confess this new birth, Christ in us, is not of God, and is the spirit of antichrist.
Thus in general conclusion, no religion anywhere in the world can produce salvation outside of this new birth experience, which is the spirit of Christ in us. Every religion that does not profess to be partakers of the new birth as the means of salvation should be forsaken with all haste. Not only are those who do not teach it are in gross error, but they are of the spirit of antichrist (See #1.25 ), and they cannot save anyone.
(Isaiah 9:16) “For the leaders of this people cause them to err; and
those who are led of them are destroyed.”
(Matthew 15:14) “if the blind lead the blind, both shall fall into the ditch.”
(Proverbs 13:20) “a companion of fools shall be destroyed.”
If you have benefited from reading this study, then please tell your friends about this website.
If you have a web-site of your own, then please consider linking to this web-site. See the Website Links page.
To link to this page use: http://www.logosapostolic.org/bible_study/RP103-1WhatisBornAgain.htm
| This Study Index | Go to the Top | Bible Study Index | Next Page |
|---|