By way of review, part one of this series began with a
discussion of the events of John chapter three between Nicodemus and Jesus
concerning being the idea of being "born again."
The first portion of the conversation focuses on this idea of being
"born again." However, even
though well-intended, the following verses discussing another variable are often left
out by those emphasizing the priority of regeneration before that of faith. It must be
acknowledged, many (I would suggest both sides) believe that both divine sovereignty and human
responsibility are both necessary. The
difference again remains as to whether there is an actual exegetical basis for
placing a chronological priority to one of these two.
Beginning in verse nine the context shifts toward another
variable, namely "faith" or "believing." Notice the weight of verbs (including the verb parsing for the Greek
grammarians out there). This new verb was not mentioned earlier but not is the focus of the conversation:
(v. 12) "and ye believe not" (present active
indicative) and "how
shall ye believe" (future active indicative)
Nicodemus was not presently believing a certain kind of content "earthly things." Jesus follows changing the verb tense if Nicodemus is not believing now this level of content how will he in the future believe a different kind of content "heavenly things." The content of course having its authoritative source in Christ himself who has come from heaven to earth.
Jesus immediately turns to an Old Testament illustration found within a historical narrative passage (which Jesus believed to be true), "the serpent in the wilderness" found in Num 21:4-9. By way of comparison, Jesus references the serpent on the pole and his own death on the cross, He follows with a purpose clause in verse 15, "that whosoever believeth in him should not perish" (present active participle).
Take note that just as in the wilderness, if you wanted to be healed the individual had to look at the serpent on the pole. Same concept, if you don't want to perish, then you must individually and continuously believe the gospel. Not just a moments prayer or walking an aisle. It is a ongoing trust and dependence on Christ alone.
Nicodemus was not presently believing a certain kind of content "earthly things." Jesus follows changing the verb tense if Nicodemus is not believing now this level of content how will he in the future believe a different kind of content "heavenly things." The content of course having its authoritative source in Christ himself who has come from heaven to earth.
Jesus immediately turns to an Old Testament illustration found within a historical narrative passage (which Jesus believed to be true), "the serpent in the wilderness" found in Num 21:4-9. By way of comparison, Jesus references the serpent on the pole and his own death on the cross, He follows with a purpose clause in verse 15, "that whosoever believeth in him should not perish" (present active participle).
Take note that just as in the wilderness, if you wanted to be healed the individual had to look at the serpent on the pole. Same concept, if you don't want to perish, then you must individually and continuously believe the gospel. Not just a moments prayer or walking an aisle. It is a ongoing trust and dependence on Christ alone.
Jesus himself continues with and explanation. Note the connecting preposition "for" in verse 16. The second clause in verse 16 repeats verse 15, "that whosoever believeth in him should not perish" (present active participle). Jesus repeats the same present tense concept for faith.
Jesus completes the concept of faith by noting it's relationship with condemnation. He states first (v. 18), "He that believeth on him is not condemned" (present active participle). Same parsing a third time in a present tense verb. Continuous faith in the object "on him," keeps the person out of condemnation. It is also important to see the contrast, "but he that believeth not is condemned already" (present active participle).
Seems to me that both aspects are mentioned in the gospel of John chapter three. Both the new birth and faith. Jesus addresses the concepts of "the kingdom of God" (vv. 3, 5) and "eternal life" (vv. 15, 16) using both terminology. Is God absolutely in control in the regeneration of unbelievers? Yes Is .man absolutely responsible to believe the gospel? Yes. Both are true.
How you handle this issue has massive theological (and yes even exegetical) affects on other related doctrines, especially in our present day discussions of progressive sanctification.
Hope this helps anyone struggling with this issue or tempted to embrace the extreme positions. Both are true.
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