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SALVATION BY BRUCE HURT
My Personal Testimony of God's Grace | Precept Austin
I) [Bruce Hurt wrote]:
.].
It also sounds like you are condemning me just for expressing my
theological / biblical point of view!! You seem to condemn me to
hell with
a tone of pleasure and satisfaction! Are you accusing me of denying
Christ and living in total depravity and utter abysmal
licentiousness!!! Wow. Where is your example of the grace and love of
God toward me? You don't even know me. Well I ask you to learn and know
what I have discovered what the Bible teaches on this - eternal
security through a moment of faith alone in Christ alone .
Consider if over the years - decades - of my living what you have
accused me of: a
proposed licentious, wanton, ungodly lifestyle denying God; could
I have
also produced all the works on this website that I have lived, studied
and
written? Take a look - a good look: biblestudymanuals.net? Albeit
you do not seem to want to investigate what I have done and continue to
do being judge, jury and executioner without gathering a shred of
evidence about my personal life and sinful lifestyle that you think
Jesus did not pay on the cross. So what did He leave out for me to pay
for those sins. Would
God have allowed me to have the insights into God's Word if I was
totally turned against Him and His Son, Jesus? Am I a candidate for the
Lake of Fire?]. Click on these points and see if they accurately
reflect what the Bible teaches. I'll stand corrected. Do your homework
- it's your responsibility.DETAILED STUDY OF THE ETERNAL SECURITY OF THE BELIEVER
TABLE OF CONTENTS
1) CHRIST IS THE ONLY FOUNDATION OF AN INDIVIDUAL'S SALVATION THUS MAKING IT ETERNALLY SECURE
2) TOTAL AND EXCLUSIVE SOVEREIGNTY OF GOD IN AN INDIVIDUAL'S SALVATION SECURES THAT SALVATION
WHAT GOD HAS DONE ALONE IN SAVING THE BELIEVER CANNOT BE UNDONE BY THE BELIEVER. ETERNAL SECURITY, THEREFORE, IS BASED UPON THE FACT THAT SALVATION DEPENDS ON WHO AND WHAT GOD IS AND DOES, NEVER ON WHAT MAN IS OR DOES.
3) SALVATION IS A FREE GRACE GIFT WHICH MAKES IT ETERNALLY SECURE
4) THE TOTAL DEPRAVITY OF MAN NECESSITATES THE ETERNAL SECURITY OF THE BELIEVER
5) THE BELIEVER IS IMMEDIATELY POSITIONED IN HEAVEN AT THE POINT OF SALVATION, THUS SECURING HIS ETERNAL DESTINY
6) SALVATION IS THE SURE HOPE OF THE BELIEVER BECAUSE IT IS BY A MOMENT OF FAITH ALONE
7) SALVATION, BEING BY GRACE, GUARANTEES THE ETERNAL DESTINY OF THE BELIEVER
8) THE FAITH WHICH AN INDIVIDUAL EXERCISES TOWARD CHRIST UNTO ETERNAL LIFE IMPLIES NO ACTION, NO CONTRIBUTION ON THE PART OF THE INDIVIDUAL, THUS SECURING IT SINCE GOD IS THE SOLE CONTRIBUTOR
SALVATION IS DEPENDANT UPON THE OBJECT OF ONES FAITH NOT UPON SUPPOSED DIFFERENCES IN THE QUALITY OF THAT FAITH
9) ASSURANCE OF AN INDIVIDUAL'S SALVATION IS A RESULT OF THE ETERNAL SECURITY OF THE BELIEVER
10) UPON BELIEVING IN CHRIST AS SAVIOR THE INDIVIDUAL IMMEDIATELY BEGINS HAVING ETERNAL LIFE IN HIS MORTAL BODY - NEVER TO LOSE IT, SINCE IT IS ETERNAL
11) A BELIEVER HAS BEEN SAVED COMPLETELY IN THE PAST WITH ONGOING PRESENT RESULTS FOREVER
12) SALVATION IS A GIFT WHICH BY DEFINITION IS UNCONDITIONAL AND THEREFORE IS ETERNALLY SECURE
13) ETERNAL LIFE IS SPECIFICALLY DESCRIBED AS NOT OF ONESELF, NOT OF WORKS WHICH MAKES GOD THE SOLE AGENT IN ITS PROVISION - SECURING IT FOREVER
14) SALVATION IS DEFINED AS IRREVOCABLE
15) GOD PERMANENTLY INDWELLS AND SEALS THE NEWBORN BELIEVER AS A GUARANTEE OF ETERNAL LIFE
16) BELIEVERS ARE NOW DESCRIBED AS GOD'S POSSESSION IMPLYING ETERNAL SECURITY
17) BELIEVERS BECOME CHILDREN OF GOD, JOINING THE ETERNAL FAMILY OF GOD, IMPLYING ETERNAL SECURITY
18) THOSE WHO BECOME BELIEVERS, I.E. ARE ELECT, WERE WRITTEN IN THE LAMB'S PERMANENT AND FINAL BOOK OF LIFE AND ARE BY DEFINITION ETERNALLY SECURE
FURTHER DETAILS ON THE VARIOUS BOOKS OF LIFE IN THE BIBLE
(TO COUNTER OBJECTIONS)
19) JUST AS PHYSICAL BIRTH IS IRREVERSIBLE, SO SPIRITUAL BIRTH IS IRREVERSIBLE
20) JESUS GAVE THE BELIEVER ETERNAL LIFE AND STATED THAT THAT INDIVIDUAL WILL NEVER PERISH
POINTS RE: THE ETERNAL SECURITY OF THE BELIEVER
,
you would nevertheless and solely by the grace of God make it to
heaven's shores no matter how unfaithful you were. For are not ALL sins of all of mankind, even Hitler's paid for - propitiated, (1 Jn 2:2)? And are not ALL
of the sins, past, present and future forgiven unto eternal life for
all who have expressed a moment of faith alone in Christ alone plus
nothing ???? Can you out sin the cross???? For is it not by grace you have been saved through faith
and that salvation is not of yourself, it is the gift of God and not by
works, (Eph 2:8-9 )???. Hence the Jesus of the Bible
is not your Jesus. My source is
the Bible and my understanding of Who Jesus is is evidently accurate -
biblestudymanuals.net - just go there, read what I have posted PROPERLY and compare it with the passages under view
.
By the way belief is logical or illogical depending upon the content of
what you believe and the proper interpretation of the context - just
check your local English dictionary. For example, one can believe that
something is true but it may or may not be true. Nevertheless it exists
as a legitimate
belief, albeit there is the possibility that you are placing your faith
in something that is not true. Furthermore, belief / faith / trust
{synonymous} are exercised by the intellect, i.e., the mind.
Dictionaries and the Bible define believing as exercising mental
assent. What is your source for the meaning of words? And what one
believes does not demand faithfulness to that belief. Some people
believe that exercise is good for their health, yet many do not
exercise all the time for their own particular reasons. That does not
negate the legitmacy of what one
believes, nor does stopping what one believes in negate the time that
they believed. So salvation unto eternal life is based on this
linguistic concept.
(Read 1 Jn 5:9-13 properly).]].
Or don't read it. Suit yourself. But know this. Whoever is right on
this will be blessed, and whoever is wrong will be all the more under
God's wrath. I will stand corrected. Will you? Repent and do your
homework.(1 Jn 3:6 YLT) "[Everyone] who [abides] in Him [does] not sin; every one who [sins] [has] not seen Him, nor known Him [the Son of God].
[Every child of God, born of God while he abides in the Son of God - in His Word, i.e., obeys His commandments - albeit imperfectly - without perfect moments without sin while confessing his sins and walking in God's Light, albeit imperfectly - without perfect moments without sin, (1 Jn 1:8, 10), is characterized as not having sinned as a result of God's purifying grace through confession, (1 Jn 1:9). On the other hand, while a child of God, born of God sins without confessing them, he is characterized in his behavior / experience, (as opposed to his eternal state), as having not seen Him, or known Him in the sense of denying God's Absolute Righteousness, distancing himself in his mind from the truth about the Absolute Righteousness of God that he believed in to become a born of God, child of God]
(1 Jn 3:7 NASB) Little children, make sure no one deceives you; the one who [does acts of] righteousness is righteous, just as He [Jesus Christ] is righteous;
[Children of God, born of God should take heed to not be deceived by others and consider the truth of the matter that one who does acts of righteousness in the sense of abiding in His Word, obeying His commands, confessing sins, walking in His Light, albeit imperfectly - without perfect moments without sin, is righteous - as righteous as Jesus Christ is righteous - as a result of God's purifying grace]
(1 Jn 3:8 NKJV) He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.
[Children of God, born of God while they commit sin - and they have the capacity to sin, (unlike the Son of God Who was wholly born of God without the capacity to sin) - are characterized as "of the devil" in their behavior / experience, not in their eternal state. For the devil has sinned from the beginning. And for this purpose the Son of God, Jesus Christ was manifested in wholly Perfect Humanity that He might destroy the works of the devil - works which originated sin, lawlessness and rebellion against God, contaminating humanity and the whole world]
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
¤ Since 1 Jn 2:28-3:8 has in view the stark contrast between the Son of God and His Righteousness and sin and the devil; and the battle between them - as exemplified by potential acts of sin and righteousness by the children of God, born of God wherein the nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
¤ and since the battle is between God and the devil:
the devil who sinned from the beginning - his works of originating sin, lawlessness and rebellion in himself and all of humanity against God, contaminating the whole human race and the world so that all of mankind are physically born with a sin nature which causes acts of sin;
and the Son of God, Jesus Christ Who in His Humanity was Wholly and Perfectly born of God, and remains Absolutely Righteous; Who came to destroy the works of the devil and to take away sin - to enable each individual to trust in His work to receive eternal life and thereafter to choose to abide in His Righteousness;
¤ and since 1 Jn 3:9a and b stipulate, "Each One Who has been born of God does not sin, for His [God's] Seed remains in Him, indicating Absolute Sinless Perfection which is unlike the whole person of the children of God, born of God who can choose to sin or choose to do righteousness - both sin and born of God natures in view in John's first epistle up to this point;
¤ and since 1 Jn 3:9b goes on to say that God's Seed Who birthed His [Christ's] Humanity remains in Him Who insures and preserves the One born of God's Absolute Righteousness so that He does not sin - unlike the children of God, born of God who can choose to sin or do righteousness - both sin and born of God natures in view in John's first epistle up to this point;
¤ and since 1 Jn 3:9c further stipulates that the One in view Who has been born of God does not sin, "cannot sin," which is unlike humanity after the Fall, and which is likewise unlike the child of God, born of God who is in a state of dichotomy - one part which cannot sin and the other part which sins all the time - both parts of which are in view in the whole person of the child of God, born of God in the context leading up to 1 Jn 3:9, (refs, 1 Jn 3:2-8; cf Ro 7:20-24; Gal 2:20);
¤ and since 1 Jn 3:9 does not have in view the rest of mankind who will remain unsaved and cannot do any acts of godly righteousness and sins all the time;
then it is the One wholly born of God Who, in His Entirety, Who does not and cannot sin: Jesus Christ, Who is in view in 1 Jn 3:9. All who trust in Him for salvation unto eternal life will be justified unto His Righteousness unto eternal life; and through Him the works of the devil have been destroyed, enabling the child of God, born of God to choose to abide in God's Absolute Righteousness.
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
The
Greek words "hamartian ou poiei" rendered "does not sin" in 1 Jn 3:9a
rendered "Each One Who has been born of God does not sin" is a present
tense third person singular verb signifying the one who has been born
of God does not sin with neither the appropriate progressive present
context nor the required qualifying words to indicate "does not
practice" or "does not continue in sin," or 'does not habitually sin,'
etc., as some contend, .
Furthermore, to insist on renderings of 1 Jn 3:9a such as 'does not
continue to sin, or 'does not habitually sin,' or 'does not practice
sin' is to insist on that which does not permit an occasional sin or
even a single additional sin. For an occasional or a single additional
sin would still qualify as "continue to sin" or "habitual sin" or
"practicing sin." Thus the attempt to change the original Greek text to
allow for an occasional sin or a single additional sin by the born of
God, child of God does not succeed. In the final analysis the text does
not permit any sin at all, excluding the child of God, born of God who
still does choose to do / practice / continue to / habitually sin
according to 1 Jn 1:8, 10 - leaving only the Son of God Who qualifies.
Hence 1 Jn 3:9a is best rendered what it says: "does not sin,"
correctly indicating no commission of sins at all! Notice that a
brother, a child of God, born of God is viewed in 1 Jn 5:16 as sinning
a sin not unto death and also may be sinning a sin that may lead to
premature physical death, evidently an ongoing activity. But
nevertheless he is a brother - a child of God, born of God, secure in
his possession of eternal life, (1 Jn 5:9-13).
Furthermore,
the phrase in 1 Jn 3:9c rendered "and He cannot sin," confirms the
absolutely sinless perfection of the One born of God in view in 1 Jn
3:8-9. He does not sin because He cannot sin! Note that according to
the context in First John relative to the subject of children of God,
born of God: they cannot claim at any time in their mortal lives that
they cannot sin, nor to have no sin, nor to have not sinned, (1 Jn 1:8,
10); but instead they must use God's remedies for when they inevitably
do sin which include walking in the Light of God's Absolute
Righteousness, confession, etc., (1 Jn 1:7-2:2 ).
Although individuals of flawed humanity can and have trusted in Jesus
Christ for salvation unto eternal life and have become children of God,
born of God, they nevertheless have retained their flawed human
conditions until the time when Christ appears, (1 Jn 3:2), for their
resurrection unto Perfect Humanity as Christ was born into.
Again, notice that a brother, a child of God, born of God is viewed in 1 Jn 5:16 as sinning a sin not unto early physical death and also may be sinning a sin that may lead to premature physical death; evidently it is an ongoing activity. But nevertheless he is a brother - a child of God, born of God, secure in his possession of eternal life, (1 Jn 5:9-13). Thus the interpretation that 1 Jn 3:9 and 5:18 have in view that a child of God, born of God does not sin, or does not practice / continue / habitually sin as some contend cannot be true otherwise there are innumerable contradictions throughout Scripture.
(1 Jn 3:9 NKJV) "[Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God." =
If sinless perfection on the part of the child of God, born of God is in view in 1 Jn 3:9, then there would not be a need for much of God's Word - only passages which lead up to and include salvation. Thereafter the born of God experience, the child of God, born of God, would be perfect with no need for instruction / correction / forgiveness of temporal sins, etc. So all of the passages exhorting believers to grow in the Word and abide in the Righteousness of the Lord would be of no value - even in error. Although sinless perfection of the entire child of God is claimed by some to happen automatically at the spiritual birthing experience; all of the passages which admonish a child of God not to behave like the world, such as 1 Jn chapter 2 and Romans chapter 6, would then be misleading one to think that a true believer could practice sin. So if children of God, born of God do not and cannot sin, then all of these oft ignored passages must be expunged from God's Word - including most of the New Testament epistles that provide instruction to believers on how to conduct their lives!
But such is not the case, children of God, born of God do sin and must remedy that situation by what God has provided for when they do sin via confession of sin:
(1 Jn 1:7 NASB) "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we believers walking in the light], and the blood of Jesus His Son cleanses us from all sin.
(1 Jn 1:8 NASB) If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us.
(1 Jn 1:9 NASB) If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
(1 Jn 1:10 NASB) If we [should] say that we have not sinned, we make Him a liar and His word is not in us.
(1 Jn 2:1 NASB) My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous;
(1 Jn 2:2 NASB) and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
****** END KEY EXCERPT STUDY OF 1 JN CHAPTER 3 ******
VII) [Bruce Hurt further wrote]:
[1 Jn 3:10] "By this the children of God and the children of the devil are obvious:1 Jn 3:10a Does Not Refer Back To 1 Jn 3:9 To Conclude That Those Who Do Not Sin Are Children Of God, Born Of God. Otherwise With A Single Sin - A Continuance / A Practice Of Sin / An Habitual Sin Then An Individual Has Not Been Born Of God
(1 Jn 3:9 NKJV) [Each One Who] has been born of God does not sin, for His [God's] Seed remains in Him; and He cannot sin, because He has been born of God. (1 Jn 3:10a YLT) In this [is made manifest] the children of God and the children of the devil." =
Note that 1 Jn 3:10a, "In this the children of God and the children of the devil are manifest," is contended by some to refer back to the context of 1 Jn 3:9 in order to conclude the section with a statement that those who do not sin are children of God, born of God; otherwise with a single sin - a continuance / a practice of sin / an habitual sin then an individual has not been born of God, but is a child of the devil destined for the Lake of Fire. If this is correct, (and it is not), then 1 Jn 3:10a stipulates whoever is born of God and whoever is not, is determined by observation of one's own or someone else's behavior:
¤ that which is absolutely sinless behavior proves out one who is born of God. (Some contend a continuation of sin, or a practice of sin, or habitual sin is in view. But all it takes is an occasional, even a single sin to become a continuation, a practice or an habitual sin).
¤ otherwise with a single sin an individual is not born of God, but a child of the devil destined for the Lake of Fire.
Since all mankind aside from Jesus Christ in His Humanity remains capable of sin, with finite, flawed natures and mentalities, then no one is able to accurately discern who is sinless and who is not. Hence 1 Jn 3:9-10a cannot be a test to see if someone is saved, as there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Furthermore if it is true that one becomes absolutely sinless as a result of becoming born of God, (and it is not), then no one as yet has become born of God except Jesus Christ Himself. So 1 Jn 3:10a is best understood as looking forward to a new section with 10b finishing the thought begun in 10a: "In this [is made manifest] the children of God and the children of the devil: [the one] who is not doing righteousness, is not of God, and he who is not loving his brother."
Therefore, 1 Jn 3:10a begins another section in First John. Note that the implication of 1 Jn 3:10 is therefore that a child of God, born of God is to abide in the Righteousness of the Son of God - in God's Word - a key message of 1 John.
(1 Jn 3:10) IN THIS THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL ARE MANIFEST: THE POTENTIAL ACTIONS OF CHILDREN OF GOD, BORN OF GOD ARE IN VIEW. IF THEY ARE NOT DOING RIGHTEOUSNESS AND NOT LOVING THEIR BROTHER, THEN THEIR ACTIONS ARE NOT OF GOD BUT ARE CHARACTERIZED AS ACTING AS CHILDREN OF THE DEVIL
THE WORD RENDERED, "BROTHER," IMPLIES THAT CHILDREN OF GOD, BORN OF GOD ARE IN VIEW. ONE OF THE KEY ACTIONS WHICH A CHILD OF GOD MANIFESTS OF DOING RIGHTEOUSNESS IS BEHAVIOR WHICH IS CHARACTERIZED AS A CHILD OF GOD "LOVING HIS BROTHER."
(1 Jn 3:8 NKJV) "He who sins is of the devil, for the devil has sinned [lit., sins] from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. (1 Jn 3:9 NKJV) [Each One Who] has been born of God [referring to the subject of the previous verse: the Son of God Who has been born of God, (Mt 1:20-23)] does not sin, for His [God's] Seed [the Holy Spirit, (Mt 1:20-23)] remains in Him; and He cannot sin, because He has been born of God, [Mt 1:20-23]. (1 Jn 3:10 NKJV) In this the children of God and the children of the devil are manifest: Whoever [is not doing] righteousness is not of God, nor is he who does not love his brother." =
Note that 1 Jn 3:10a, "In this the children of God and the children of the devil are manifest," is contended by some to refer back to the context of 1 Jn 3:9 to end this section of First John. If this is correct, then 1 Jn 3:10a stipulates whoever is born of God and whoever is not, is determined by observation of ones behavior:
¤ that which is absolutely sinless behavior proves out one who is born of God. (Some contend a continuation of sin, or a practice of sin, or habitual sin is in view, but all it takes is one single sin to become a continuation, a practice or a habitual sin).
¤ otherwise with a single sin an individual is not born of God.
Since all mankind aside from Jesus Christ in His Humanity remains capable of sin, with finite, flawed natures and mentalities, then no one is able to accurately discern who is sinless and who is not. Hence 1 Jn 3:9-10a cannot be a test to see if someone is saved, as there is nobody qualified in the human race to accurately perform or pass that test except Jesus Christ Himself Who is Wholly born of God. Furthermore if it is true that one becomes absolutely sinless as a result of becoming born of God, (and it is not), then no one as yet has become born of God except Jesus Christ Himself. So 1 Jn 3:10a is best understood as looking forward to a new section with 10b finishing the thought begun in 10a: "In this [is made manifest] the children of God and the children of the devil: [the one] who is not doing righteousness, is not of God, and he who is not loving his brother."
So
in the light of 1 Jn 3:8, "He who sins is of the devil, for the devil
has sinned [lit., sins] from the beginning. For this purpose the Son of
God was manifested, that He might destroy the works of the devil,"
which has in view children of God, born of God while they commit sin
being characterized as "of the devil," 1 Jn 3:10 repeats this message
in another way: when children of God, born of God are not doing
righteousness, nor loving their brother, (meaning fellow children of
God, born of God, i.e., believers): they are characterized in their
behavior / their mortal experience as believers, as "children of the devil," and "not of God."
Note that the Greek phrases in 1 Jn 3:10b rendered "is not doing
righteousness" and "is not loving his brother" cannot be concluded to
say 'if a person fails to continually do what is righteous' or 'if he fails to habitually love
his brother,' as some contend, because both phrases are in the present
tense with neither the appropriate progressive present context nor the
required qualifying words to indicate "continually" or "habitually," . One key example that is notable when a child of God, born of God is not doing
righteousness is stipulated in 1 Jn 3:10 as that of not loving his
brother. The Greek phrase "estin ek tou Theou" is accurately rendered,
"not of God," in the sense of not characteristic of godly behavior as
opposed to "not born of God," as some contend. For the word rendered,
"brother," implies that children of God, born of God are in view in 1
Jn 10, (cf. 1 Jn 2:9-11).
So the phrases "the children of God" and "the children of the devil" in 1 Jn 3:10a have in view a characterization of the potential behavior - the temporal experience of the child of God, born of God; and not his eternal status before God, i.e., his standing with God is having possession of Gods Perfect Righteousness from the point of faith on. So 1 Jn 3:9-10 cannot be used to accurately define whether or not an individual has trusted in Jesus Christ for eternal life or not, because those that have become children of God, born of God, can nevertheless commit sinful acts, (1 Jn 1:8, 10); and thereby they can act like children of the devil without distinction from the way those who are not born of God can behave. For sin is always, and only, a work of the devil and all sin finds its source in this adversary of God - even sins committed by children of God, born of God.
Since
no one is able to accurately discern whether or not one is born of God
through observation of their own or another's behavior, except God
alone; then this cannot be a human test to see if another person is
perfectly sinless, hence born of God. The only actual test of a
person's salvation that author John and Scripture provides is the test
of whether or not an individual expressed and recalls that expression
of a moment of faith alone in Christ alone unto eternal life - albeit
an imperfect self-test of the child of God, born of God, (1 Jn 5:1, 9-13 ).
So 1 Jn 3:9 which some contend is concluded by 1 Jn 3:10a cannot be a test at all, but a statement of fact that Jesus Christ, the Son of God Who was born of God into Perfect Humanity is the One for children of God, born of God to follow and abide in His Righteousness and not the evil of the devil who has sinned from the beginning. Therefore, 1 Jn 3:10a begins another section in First John. Note that the implication of 1 Jn 3:10 is therefore that a child of God, born of God is to abide in the Righteousness of the Son of God - in God's Word - a key message of 1 John:
(1 Jn 2:28 NASB) "Now, little children, abide in Him, so that when He appears, we may have [bold assurance] and not shrink away from Him in shame at His [appearing].
(1 Jn 2:29 NASB) If you know that He is Righteous, you know that everyone also who [does acts of] righteousness is born of Him.
(1 Jn 3:1 NASB) [Behold!] how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him."
By abiding in Him [Jesus Christ], (ref 1 Jn 2:1ff), by continuing to know that He is Righteous, (cf. 1 Jn 1:5-10), - the Righteous One, (1 Jn 2:1); children of God, born of God can manifest themselves as children of God - to God in an absolute manner - albeit in our experience day to day it will be sinless / perfect, "because the world does not know us [children of God, born of God], because it did not know Him, (ref. 1 Jn 3:1c)." For all mankind is flawed in its reasoning, unable to accurately discern what is righteous and what is not.
1 John 3:4-10 (NKJV) On
the other hand, the children of God, born of God have finite, albeit
imperfect capacities to discern righteous acts and unrighteous ones within themselves and
others by virtue of the teaching ministry of the Holy Spirit, (1 Jn
2:27), through human resources through the Word of God. But when
children of God, born of God who are nevertheless flawed individuals,
do not do righteous acts it does not prove that they are not born of
God, just that they for those moments are not of God in their behavior
/ experience. God's promise to them of eternal life remains intact
because it is the promise of God, (1 Jn 2:25)."
4 Whoever
commits sin also commits lawlessness, and sin is lawlessness.
5 And you know that He was manifested to take away
our sins, and in Him there is no sin.
6
Whoever abides in Him does not sin. Whoever sins has neither seen
Him nor known Him.
7 Little children,
let no one deceive you. He who practices righteousness is righteous, just as He
is righteous.
8 He who sins is of the
devil, for the devil has sinned from the beginning. For this purpose the Son of
God was manifested, that He might destroy the works of the devil.
9 Whoever has been born of God does not sin, for His
seed remains in Him; and he cannot sin, because he has been born of God.
10 In this the children of
God and the children of the devil are manifest: Whoever does not practice
righteousness is not of God, nor is he who does not love his brother.
****** END KEY EXCERPT STUDY OF 1 JN CHAPTER 3 ******
VIII) [Bruce Hurt further wrote]:(Jn 3:36 NAS) "He who believes in the Son has eternal life: [but] he who does not obey the Son will not see life, but the wrath of God abides on him"
(Jn 3:36 Greek) "Ho ..pisteuOn ..........eis ton huion echei zOEn aiOnion
............................"The believing [one] .on the Son ...has ...life ....eternal
ho .de ...apeithOn .......................tO ......huiO ouk .opsetai zOEn, all' .hE orgE ..tou theou menei ep' auton"
the and .not being subject [one] .to the Son ..not ..will see life, ....but the wrath of ..God ...stays .on .him.
(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:18 NKJV) He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the [one and only] Son of God... (Jn 3:36 NAS) He who believes in the Son has eternal life: [but] he who does not obey the Son will not see life, but the wrath of God abides on him." =
(Jn 3:36 Greek) "Ho ..pisteuOn ..........eis ton huion echei zOEn aiOnion
............................"The believing [one] .on the Son ...has ...life ....eternal
ho .de ...apeithOn .......................tO ......huiO ouk .opsetai zOEn, all' .hE orgE ..tou theou menei ep' auton"
the but .not being subject [one] .to the Son ..not ..will see life, ....but the wrath of ..God ...stays .on .him."
The Greek phrase "Ho pisteuOn eis ton huion" rendered "He who believes in the Son" in the NAS contains the nominative participle,"Ho pisteuOn," which literally means "The believing [one] (in the Son), portraying the individual who has expressed a moment of faith alone in the Son, Jesus Christ alone, i.e., the believer. And the result of that moment of faith alone in the Son alone is possession of eternal life forever, because it is eternal. The second half of verse 36 is presented in opposition to the first half. The Greek phrase "ho de apeithOn tO huiO" has the nominative present participle "ho de apeithon" which literally means "but the [one who is] not being subject [to the Son]," and rendered "[but] he who does not obey the Son" in the NAS. The conjunction of opposition "de" is best rendered "but," in Jn 3:36b which portrays the contrast between one who has believed in the Son and as a result has eternal life and one who will not see life and evidently has not ever believed. Since the phrase portrays the opposite of being the believing one, then the second half of Jn 3:36 has in view one who never chooses to be subject to the Son's requirement to believe in Him in order to have eternal life. God's eternal wrath remains on him from the first moment when he was able to choose to believe in the Son and rejected Him. So, in the context of John chapter three, the Greek nominative participle verb with the definite article "ho de apeithon," means "[but] the one who is the disbelieving [one]," i.e., the one who rejects the Son by not ever believing in Him. He has chosen to remain an unbeliever.
Note that the Greek verb.apeitheo, from which "apeithOn" comes, is frequently used in the New Testament to refer to the disobedience of unbelief - refusal in the mind to not give mental assent to the truth about Christ's atoning sacrifice for sins, (Acts 14:2; 17:5; 19:9; Ro 2:8; Heb 3:18). Just as the mental attitude of violating God's commandment to not covet is a disobedience of the mind of that commandment, (Ex 20:17); so the attitude of the mind of choosing not to be subject to the Son in the sense of not believing in Him is disobeying God's requirement to believe in His Son in order to receive eternal life.
The final phrase of Jn 3:36 is rendered "but the wrath of God abides on him" in the NAS. It indicates that the individual who has never expressed a moment of faith alone in the Son alone has never received the gift of eternal life; hence he has the wrath of God remaining upon him from that point in time in his life when he began to chose not to believe in God's Son; and he will remain subject to God's eternal wrath until he believes, if he ever does.
(Jn
3:18 NKJV) "He who believes in Him is not condemned; but he who does
not believe is condemned already, because he has not believed in the
name of the [one and only] Son of God."
.
That assurance is finite within the
individual. Your observations of another's behavior are not
going to determine his eternal destiny. For you cannot know
the individual 24/7 like God can. Furthermore, to what extent must a
man "not continue in sin?" to satisfy your requirement for him not
being a
"true" believer. Of course if you think ongoing faith / faithfulness is
required in order to have / verify salvation unto eternal life, then
you must agree that only the last second that you are alive will
determine if you have not fallen away in one last moment of sin and
lost your salvation or proved out that you were never saved in the
first place. Unless you have been totally and completely saved through
[a moment of faith alone in Christ alone] and unless that salvation was
not of yourselves [excluding
continuous believing and good works], and unless it was the gift of
God, not by
works so that no one can boast; then Scripture stipulates you do not
have salvation unto eternal life at all. Can you actually boast
about your proposed perfect record of faith and faithfulness - even if
God the Holy Spirit has forced you to continuously believe??? Seems
like you have
been right in front of my sinful nose!!! My life cannot compare
with yours. I am constantly confessing my short comings. But I have
been constantly purified of all of my sins as well and have been
credited with eternal righteousness unto eternal life no matter what.
Thank God for His complete and forever grace.
.
So there really is no grace, only robotics in view. But since only the
elect will be forced to become born again transformed and thereby
forced to believe supernaturally, so the rest of mankind will suffer
the eternal condemnation consequences in the Lake of Fire without a
chance to choose to believe - because they cannot??? So God did NOT so
love the world, He only loved the elect - well, as soon as He
transformed them into robots. And so most of whoever of the world
CANNOT / WILL NOT believe because they will not be forced
supernaturally to believe. So Jn 3:16, the grace of God, the love
of God for the rest of the world & the rest of the Bible is a lie. (1 Jn 1:6 NASB) "If we [should] say that we have fellowship with Him and.yet walk in the darkness, we lie and do not [do] the truth; (1 Jn 1:7 NASB) but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, [One = God, with another = with each of we children of God, born of God walking in the light], and the blood of Jesus His Son cleanses us from all sin. (1 Jn 1:8 NASB) .If we [should] say that we have no sin, we [deceive] ourselves and the truth is not in us." =
[Variant "the truth of God" in some miniscules and syr - little support, unnecessarily expanded the word "truth." The shortest reading is best]
After enlightening children of God, born of God in 1 Jn 1:5-7 on how to have fellowship with God by their unceasing acknowledgment that God is Perfect Light / Absolute Righteousness, and by unceasing acknowledgment that they constantly fall short of His Absolute Righteousness and need unceasing cleansing of their sins by the blood of Jesus God's Son; author John returns in 1 Jn 1:8 to children of God, born of God' (including apostles') tendency - even those who have a consistency of being in fellowship with God, to deceive themselves when they falsely consider themselves free of committing acts of sin; when they falsely think that they do not need continuous cleansing from "the blood of Jesus Christ."
The first phrase in verse 8, "If we [should] say that we have no sin" comprises the first clause of a 3rd class If-Then statement. The Greek words "ean eipOmen" rendered "If we [should] say" is in the aorist tense and the subjunctive mood, conveying a completed action of maybe we do say, and maybe we do not say. The subjunctive mood of objective possibility conveys a message of children of God, born of God potentially making a statement that they have no sin, [sin, singular conveying that the child of God, born of God no longer bears present guilt for some particular sin - any sin*]" For the Greek words "hamartian ouk echomen" rendered "we have no sin" is in the present tense conveying a moment in time when one thinks there is not a single sin that one can be held accountable in a timeframe they falsely perceive as one of sinless perfection.
*Although the sin nature, the principle of sin that pervades all mortal humanity except Jesus Christ is present even in children of God, born of God including the apostles; nevertheless the phrase rendered "we have no sin," in the NASB does not refer to the presence of the sin nature / the sin principle within one, as some contend. For the Greek phrase transliterated "ouk echomen hamartian" lit. "sin not we have" and rendered "we have no sin" in the NASB, occurs elsewhere in the New Testament in John's Gospel, (cf. 9:41; 15:22, 24; 19:11). In all these places, the obvious meaning is to bear present guilt for some particular sin - any sin, implying that the phrase rendered "we have no sin," in 1 Jn 1:8 implies the false idea that a child of God, born of God experiences moments of sinless perfection.
A
child of God, born of God may not be conscious of any acts of sin in
his life, or maintain that he no longer has a sin nature which produces
acts of sin; or he may think that he has overcome his sin nature with
his new nature via the indwelling Holy Spirit for
a period of time in order to achieve moments of sinless perfection.
Some might even falsely contend that they are beyond the categories of
good and evil because they possess the Spirit of God or have achieved
some kind of spiritual transcendance. But whatever one thinks does not
contradict the fact that while in one's mortal body, one nevertheless
has a sin nature, commits sin all the time, and constantly falls short
of the glory of God - His Absolute Righteousness all the time -
children of God, born of God including apostles (as well as all
unbelievers). This is clearly and repeatedly conveyed in Scripture, (1
Jn 1:10; even admitted to by the apostle Paul after he became a child
of God, born of God and an apostle: ref. Romans chapter 7 ).
The
second clause of the If-Then statement contains two phrases, "we
[deceive] ourselves and the truth is not in us." It declares the result
of when we children of God, born of God do say that we have no sin: we deceive ourselves and the truth is not in us." It brings
out into the light those children of God, born of God who have wilfully
hidden their mentalities from the sphere of light in which God dwells -
the sphere of His Absolute Righteousness, which sphere man cannot
attain under his own auspices in his mortal life. This is man's typical
self deception - his arrogance - which serves to puff himself up to
think that he has committed no sin for a period of time - that he has
no sin nature or has overcome it if he is a child of God, born of God
with the new nature within him that the Holy Spirit has provided .
The Greek word "heautous" rendered "ourselves" is the first word in the
second clause, "we [deceive] ourselves and the truth is not in us." It
is in an emphatic position emphasizing that such a self deception is
deliberate and wilful, bearing no resemblance to the truth nor to
innocence. Such children of God, born of God are in danger of becoming
progressively delusional and evil as the timespan that they claim to be
without sin increases.
So when children of God, born of God feel close to God, they should nevertheless remember that a closeness with God, i.e., genuine fellowship with Him is not due to their being free of sin - without acts of sin being committed by them, or by some kind of feeling based on emotion or some unbiblical idea. Fellowship with God only comes to a child of God, born of God via confession to God Who is Light / Absolute Righteousness, and out of the grace of God because of the shed blood of Jesus Christ, His Son, which cleanses us from all sin, (1 Jn 1:7). Fellowship does not result from how good the child of God, born of God behaves or feels but how much more he is focused upon God's Absolute Righteousness as compared with the evil nature of his own thoughts, words and deeds which he acknowledges to God.
(1 Jn 1:10 NASB) "If we [should] say that we have not sinned, we make Him a liar and His word is not in us."
The first phrase in verse 10, "If we [should] say that we have not sinned" comprises the first clause of a 3rd class If-Then statement. The Greek verb form "ean eipOmen" rendered "If we should say" is in the aorist tense and the subjunctive mood conveys a completed action of maybe we do say, and maybe we do not say. The subjunctive mood of objective possibility - a message of children of God, born of God' potential of making a statement that they have not sinned - a potential of claiming the experience of a period of sinless perfection. For the Greek words "hEmartEkamen" rendered "we have not sinned" is in the perfect tense conveying a moment in time when sinless action began in the past and which continues through the present. This denial of committing sin might even be a denial that we children of God, born of God have ever or at anytime sinned. So if instead of confessing as sin what the light of God has shown us to be sin, if we children of God, born of God categorically deny the testimony of God's Word and the message in our minds given to us by the Holy Spirit about our falling short of the Absolute Righteousness of God, then the result will be as stated in the second clause:
The second clause of the If-Then statement, "we make Him a liar and His word is not in us," declares the result if we children of God, born of God do say that we have not sinned then we make God out to be a liar and His word is not in us, implying that God and His Word which characterize all men as constantly sinful, committing sins all the time without the possibility of moments of sinless perfection are liars. By denying that testimony of God, we in effect charge God with untruthfulness, untrustworthiness and evil. Note that the extant nature from which comes sinful actions and the new born of God nature from which comes godly righteousness have both been in view in the children of God, born of God in First John up to this point.
PAUL REITERATES A MAIN THEME OF ROMANS CHAPTER 7: THE CONFLICT WITHIN EVERY BELIEVER BETWEEN THE MINDSET WHICH SERVES THE LAW OF GOD - WANTING TO DO GODLY GOOD - AND THE FLESH - THE MINDSET WHICH DIRECTS THE BODY TO SERVE THE LAW OF SIN, THE PRINCIPLE THAT THE MEMBERS OF THE BODY OF THE BELIEVER CONSTANTLY PRACTICE SIN
(v. 3:21 NIV) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus... (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death... (v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do... (v. 7:17 NKJV) But now, it is no longer I who do it, but sin that dwells in me. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." =
To conclude this section of his letter, (chapter 7), author Paul reiterates the main theme: the conflict within him and every believer: "So then with the mind, I myself serve the law of God, but with the flesh, the law of sin."
The law of God referred to in verse 7:22 is a principle that declares that everything that is of God is holy, just and good because anything of God must reflect His character. And with the mind, the center of cognitive decision making, Paul says, he serves the law of God by delighting in it, and wanting to follow it, (cf 7:15-16, 18-22).
On the other hand, at the same time of serving the law of God with his mind, Paul stipulates in 7:25b that "with the flesh [he serves] the law of sin." The word "sarki" rendered "flesh" in this part of verse 7:25 is the same root word of "sarkikos", lit. "fleshly," rendered "carnal" in verse 7:14 in the NKJV which indicates the members of the body which demonstrate the activity controlled by that part of an individual believer's mentality which has been sold under sin, i.e., controlled by the sin nature. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
(v. 7:5 ASV) "For when we were in the flesh, [= controlled by the sinful nature within, (cf. Ro 6:20] the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death.
Notice that being "in the flesh" is defined as having the sinful passions cause the members of the body to bring forth fruit unto death, i.e., acts of sin. In Ro 7:5, Paul is speaking of himself and fellow believers using the personal pronoun "we" with the past tense phrase "were in the flesh" to indicate the time before they were believers. This includes himself.
"I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness."
The Greek word "sarkos" literally, "flesh", rendered "natural selves" in the NIV in Ro 6:19 is defined in this verse as that part of the believer which can choose to be enslaved to impurity and ever-increasing wickedness or to righteousness leading to holiness. The part of an individual which can choose to be enslaved "to impurity and to ever-increasing wickedness" or "to righteousness leading to holiness" must be a part which is exclusively located in the mind of an individual where only that cognitive function exists in man. Hence the term "sarkos" literally "flesh" and rendered "natural selves" in the NIV, refers to an activity of the mind. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
Verse 7:25b goes on to say that with the flesh Paul as an example of believers serves the law of sin. The law of sin was stipulated previously as expressed in the members of the believer's body. It refers to the principle, i.e., constant pattern of behavior which Paul has repeatedly established in this chapter, namely that the members of an individual's body, (believer's are in view) - which encompassess everything from head/mind to toe which expresses thoughts, words and deeds - practices sin, (cf. Ro 7:19). Note that it is not the members of the body which choose to practice sin, although they are evidenced and often observed to sin. That decision is a function of the headquarters of human decision: the mind.
XIII) [Bruce Hurt further wrote]:] and faithful behavior in the believer ;
then it is up to the believer to continue to believe and to be faithful.
Otherwise if this were up to the Holy Spirit, God is flawed. And all of
this was a
result of each one having expressed a moment of faith alone in Christ
Jesus alone - apart from human doing!,
but never forceful entry upon the mind where believing occurs - neither
to receive nor retain eternal life once received by a moment of faith
alone in Christ alone. Thereafter, the Spirit seals the believer unto
his eternal destiny, .
Yet it is still up to each believer to follow the leading of the Spirit
within him to grow in the faith which has nothing to do with the
eternal security of the believer which is based on God and God alone . Ro 7:21-25 ''' "So I find this law at work." The language clearly indicates a purpose to summarize what has gone before. So far, the law under discussion is the law of Moses, but here a specialized meaning—that of principle (cf. 3:27; 8:2)—is intended. This usage makes it necessary, when speaking once more of the (Mosaic) law, to call it "God's law" (v. 22) for the purpose of differentiation. In Paul's inner being the divine law is welcome and brings delight, but that which manifests itself in the bodily members (what may be called the outward man) is the law (principle, or perhaps authority) of sin. It is a state of war and he finds himself a captive (cf. the earlier figure of a slave in v. 14) to the imperious operation of sin. The agony of this unhappy condition comes out in the cry "What a wretched man I am!" It is a powerful and moving cry, recalling the words of Isaiah when he became aware of his sin (Isa 6:5). Since Paul is unable to help himself he must look elsewhere. In this verse and the next one the "I" is clearly the man himself, which warns us against trying to analyze the "I" at earlier points in the chapter in schizophrenic terms. "The source of Paul's wretchedness is clear. It is not a 'divided self,' but the fact that the last hope of mankind, religion, has proved to be a broken reed. Through sin, it is no longer a comfort but an accusation. Man needs not a law but deliverance" (Barrett).
Paul has passed beyond his description of the unsaved state and is now giving attention to sanctification and its problems; so the theme is really relevant only to believers. That conflict of the sort described here can and does characterize the Christian life is apparent elsewhere in Paul, especially in Galatians 5:17:
[Compare Galatians 5:17 (NASB)
"For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."
A person desiring holiness of life, as pictured here, could only be a believer, for the unsaved person does not long for God but is hostile toward him.
The
close of the chapter, in terms of the text as it stands and without
attempted rearrangement, acknowledges the [believers'] deliverance in
Christ, yet goes on to state the very problem sketched in vv. 14-24 as
though it continues to be a problem for one who knows the Lord."