IGNORING GREEK VERBS AFFECTS BAPTIST THEOLOGY

[atpollard]

My strength is philosophy rather than theology (or Koine Greek).

Are there Truths (capital T indicating an absolute Truth rather than a personal truth) that can be “known” or “believed” at some point, but once known … as the saying goes, “you can’t un-ring the bell”? For example, there was a time when I did not KNOW/BELIEVE that “2+2=4”, however, now I do believe that and there was a distinct point when I came to believe that fact was true. Is it possible to ever unbelieve that Truth?

Are there other Truths that can be believed that, once known, cannot be unknown (for whatever reason, including the transformative power of God or the preservation of the Holy Spirit)?

 

[Russell Earl Kelly PHD]

I'm going to lay out some rules of Greek grammar here that disprove what you are trying to say with your interpretation of the present participle of the Greek word for "believe," or πιστεύω. With each rule I spell out, I will give quotes from Greek grammars. (I have a bunch more I am not quoting. If these scholars don't convince you, nothing will.)


Rule 1: The present tense is often not continuative

Therefore, it is a great mistake to say that a present participle means we must keep believing or we will lose our salvation. The theologian must look at the context, in particular examining the main verb of the sentence to get the Aktionsart (a German word meaning “kind of action”).

“But it should be noted that the present indicative is also often aoristic and the future is usually so” (A. T. Robertson, A Short Grammar of the Greek New Testament,” p. 139).

“Some presents express punctiliar action and a few even express perfective action” (James Brooks and Carton Winbery, Syntax of New Testament Greek, p. 76).


Rule 2: When the article is before a participle, it is substantival.

This means it is working as a noun, not a verb. The Aktionsart is then diminished. In particular, ὁ πιστεύων (literally, “the believing one”) and other present participles of πιστεύω (“I believe”) should often be translated as just “the believer.” There is no other word in Koine Greek to mean believer.

“The participle, like an adjective, may be used in the place of a noun or other substantive. The participle itself then functions as a noun” (James Brooks and Carton Winbery, Syntax of New Testament Greek, p. 130).

“Like an adjective, the participle may also be used substantivally, that is, as a substantive, or noun” David Alan Black, Learn to Read New Testament Greek, 150).


Rule 3: The participle depends on the main verb for its Aktionsart, "kind of action'

Therefore, if the main verb is not a present tense, but a perfect tense or an aorist tense, the present participle points to that Aktionsart. In other words, participles cannot be the main verb. So, since there are numerous aorist or perfect main verbs in the examples given for “believing,” those verses prove just the opposite of the idea that one can lose his or her salvation. Those examples actually prove that salvation is one time only as per the aorist tense (looking at the action as a single whole) or perfect (past action with results remaining).

“It often turns out that a Present Participle alludes to an action with which the action of the main verb coincides” (C. F. D. Moule, An Idiom Book of New Testament Greek, p. 99).

“Generally speaking, the present participle denotes action taking place at the same time as the action of the main verb” (David Alan Black, It’s Still Greek to Me, p. 124).

“The ruling consideration in interpreting participles is that they express something that is dependent on the main verb” (David Alan Black, It’s Still Greek to Me, p. 125).

Here are some examples from your list along the lines of this third rule.

1.
John 3:16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.

The verb “perish” is an aorist subjunctive, showing that a believer will not perish as an event. In other words, perishing is a one time event, not something that is possible over and over.

2.
will receive “remission” of sins (Acts 10:43),
Acts 10:43 Τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.

The infinitive for “receive” is an aorist infinitive. Therefore, receiving remission (forgiveness) of sins is a one time event, not over and over as would be the case if a person lost his salvation.

3.
John 1:12 Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ·

“Receive” and “Gave” are both aorists. “Become” is an aorist infinitive. So it is a one time receiving to become a son of God.It is “given” one time only, not repeatedly, as would be the case if one kept losing his salvation.

4.
can “know they are saved” (1 Jn 5:13)

1 John 5:13 Ταῦτα ἔγραψα ὑμῖν τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ, ἵνα εἰδῆτε ὅτι ζωὴν αἰώνιον ἔχετε, καὶ ἵνα πιστεύητε εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.

“Know” is a perfect subjunctive. The perfect tense indicates a single action in the past that produces results that continue. So we can know once and for all that we are saved. We don't have to repent over and over again, since we can know once for all.


5.
will be “born again” (1 Jn 5:1),

1 John 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ χριστός, ἐκ τοῦ θεοῦ γεγέννηται· καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ.

“Born again” is a perfect passive participle. The perfect tense shows action repeated in the past with continuing results. Therefore we are only born again one time, and our salvation is the result that continues.

I would like to continue this discussion and pick your brain. My sole reference book is Essentials of New Testament Greek, Ray Summers, Broadman Press, 1950. He agrees that the present participle action is contemporaneous with the main verb (p90, para 70). Dr Shirley explains it a little differently: "the action is going on at the same time as the main verb."

(1) In aorist texts like John 1:12, although the "continuously believing" occurred in the past when believers "received" Christ and were "given" authority, it was still "continuous" when the event occurred. To me, that does not teach that their past "believing" was only a one-time punctiliar occurrence. That is why God inspired a present participle for "believing" instead of an aorist.
(2) In omans 3:21-22, while "manifested" is the controlling verb for part of the sentence, it seems that "is" is the controlling verb of the "continuously believing" clause.
(3) The controlling verb of 14 of the 57 present participles of "believe" is present tense. How do you justify translating them as one-time professions of faith?
(4) Why God inspired present participles in texts with controlling aorist verbs instead of simply inspiring aorist forms of "believe"?

Let's keep this civil, please. We are brothers in Christ?

 

[Saved421]

We are saved by faith in his blood and its all his grace. Believeth is belives and apparantly the Greek word behind it also can mean 'obey.'

Anyhow, we shouldn't be fussing about this, we need to share the gospel.

Shawn

Gospel:

God manifested in the flesh (JESUS CHRIST) shed his blood on Mnt. Calvary, died, buried, rose again on 3rd day, putting his blood in the mercy seat and we are saved in this dispesnation by faith in that precious blood. Eternally saved.

Alleuia!

 

[John of Japan]

After much research, I submit to your superior Greek knowledge. Of the 57 present participles of "believe," only 14 of them are in the context of present-tense controlling verbs. Of those 14, I plead with you to explain John 3:36; 6:35, 47; Rom 1:16; 4:5 and 1 John 5:5. Do you also interpret these present participles as one-time-punctiliar aorist?

Thank you for getting back on your thread, and for your admission.

John 3:36--Two points: (1) Ὁ πιστεύων (Joh 3:36 BFT), "the one believing," is (once again) a substantival participle, and should be treated like a noun. (2) The main verb is the present active indicative ἔχει (not a participle), "he has." According to your argument about the "believing" participle, the one "having" eternal life now has it continually. So that doesn't support your view.

John 6:35--Actually, the main verb is διψήσῃ, "he thirsted," which is aorist, so my point stands. Furthermore, the negative is a double negative οὐ μὴ ("never"), and then with the verb "thirst" is "never thirst." So again, this does not teach that a person can lose his or her salvation, but rather will never, ever again thirst for salvation. That equals eternal security.

John 6:47--This is the same main present active indicative verb as John 3:36, thus, "He has continuously eternal life."

Romans 1:16--τῷ πιστεύοντι, "the believing one," is a substantival participle in the dative case, not the nominative like your other examples. Thus, it is the indirect object of the sentence, making the substantival usage very strong and the Aktionsart (kind of action) very weak, if not non-existent.

Romans 4:5--My argument here is the same as in John 3:36. The main verb is λογίζεται ("reckon"), a present passive with the Aktionsart of "continually reckoned."

1 John 5:5--Just to be clear to readers, here is the verse: "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" Interesting. We have two substantival present tense participles, ὁ νικῶν, "the one continually overcoming" (as per the continuative sense you insist on) and then ὁ πιστεύων, "the one continually believing" (your translation, not mine). My question is, now can someone who is continually overcoming the world stop doing so?

Even when you translate present participles as aorist because of their controlling verbs, you act as if decisions in the past do not carry over into the present and future. That makes no sense in application. I accepted Christ decades ago because I believed in him (aorist), but that does not mean I do not still believe in him. That is why they are aorist participles and not merely aorist.

But is it only one thing, our decision, that saves us? Do we actually save ourselves by our decision? If I am in a burning building on the third floor, and a fireman climbs a ladder to get me at the window, and then he says, "Take my hand," and then rescues me, who or what saves me? Am I saving myself by my decision, or am I deciding to accept the salvation given by the fireman?

I once asked a 16 year old boy, "Have you ever been saved?" He said, "Yeah, once I was drowning and the lifeguard jumped in and saved me." He was very clear that he did not and could not save himself. Then when I shared Christ's salvation with him, he understood immediately and trusted Christ as Savior.

What makes no sense to me is that when someone believes he can lose his salvation, it is by his own effort, which is contrary to the doctrine that Jesus saves us and not we ourselves. If it is God who saved us, how in the world can we make ourselves lost? God made the Jewish people what they are. But the Bible teaches that one cannot cease being a Jew in Psalm 100:3, "Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture." If it is indeed God who saved us and not we ourselves, how then can we cease to be saved and thus nullify the work of God who saved us?

Thanks for the interaction.

 

[John of Japan]

I would like to continue this discussion and pick your brain. My sole reference book is Essentials of New Testament Greek, Ray Summers, Broadman Press, 1950. He agrees that the present participle action is contemporaneous with the main verb (p90, para 70). Dr Shirley explains it a little differently: "the action is going on at the same time as the main verb."

I've heard of that text, but don't have it. Note that it is 75 years old. Much has happened in Greek linguistics since then, and I would not teach from that textbook. I teach from David Alan Black (my son's mentor for his PhD in NT), Learn to Read New Testament Greek, 2009). You may have been taught back in the day with Machen, New Testament Greek for Beginners (1923), or Davis, Beginner's Grammar of the Greek New Testament (also 1923). I was taught from both of those, and taught in Japan with Machen, but only because there was nothing else in print! But they are out of date.

(1) In aorist texts like John 1:12, although the "continuously believing" occurred in the past when believers "received" Christ and were "given" authority, it was still "continuous" when the event occurred. To me, that does not teach that their past "believing" was only a one-time punctiliar occurrence. That is why God inspired a present participle for "believing" instead of an aorist.

But you see it could not have been "continuously believing" in the past when a person received Christ. It had to be aoristic. (You'll remember my quotes from grammars saying that the present tense can be either imperfective or aoristic.) If you say, "I was believing when I received Christ," that indicates that you believed before and after you were saved. It just doesn't make sense.

(2) In omans 3:21-22, while "manifested" is the controlling verb for part of the sentence, it seems that "is" is the controlling verb of the "continuously believing" clause.

Here's the deal. I don't remember there even being a substantival aorist participle in NT Greek. I can't find one in my grammars. So the present substantival participle is generic.

I have not until now gone to my advanced grammars in this discussion, but here is Wallace's big grammar (1996): "Many substantival participles in the NT are used in generic utterances. The πᾶς ὁ ἀκούων, (or αγαππῶν, ποιῶν, etc.) formula is always or almost always generic. As such it is expected to involve a gnomic [timeless--JoJ] idea. Most of these instances involve the present participle. But if they are already gnomic, we would be hard-pressed to make something more out of them--such as a progressive idea" (Daniel Wallace, Greek Grammar Beyond the Basics, 615-616).

(3) The controlling verb of 14 of the 57 present participles of "believe" is present tense. How do you justify translating them as one-time professions of faith?

I may have answered this in your first thread when I answered individually all of the examples you gave. But if you want to give me some of your 14 examples I'd be happy to look at them for you when I get time. Without looking at the Greek of the verses individually I can't comment.

(4) Why God inspired present participles in texts with controlling aorist verbs instead of simply inspiring aorist forms of "believe"?

Again, I don't think there are any examples of a substantival aorist participle in the NT. I can't find one, anyway, and don't remember any from my translation work into Japanese. As to why God didn't inspire one, I get "Why?" questions from my Greek students, and I usually can't answer them. We have to recognize that many time language just is, and unless we can pinpoint the historic development we can't answer why a certain form is what it is. Why do we have apostrophes in English, but they don't in Japanese? Only God knows! Why does Greek use participles all the time but Japanese and Chinese don't even have them? Only God knows.

So, why did God not guide the koine Greek so that it had aorist participles? It is impossible to know.

Let's keep this civil, please. We are brothers in Christ?

Amen.

 

[John of Japan]

We are saved by faith in his blood and its all his grace. Believeth is belives and apparantly the Greek word behind it also can mean 'obey.'

Actually, the normal Greek verb for "believe" (πιστεύω) never means "obey." You are thinking of the verb for "trust" (πεἰθω).

Anyhow, we shouldn't be fussing about this, we need to share the gospel.

Surely it is possible to nail down our theology and share the Gospel, both of them. My friend Ernest Pickering (now in Heaven) wrote, “Theology has fallen on bad times. A few years ago, an enthusiastic and bubbly pastor from a neighboring church visited the office of our Christian school administrator. Dropping himself into a chair, he fell into conversation. Commenting on the various viewpoints of the different denominations, the pastor stated, ‘What we ought to do is forget all this theology stuff. We ought to just concentrate on loving Jesus.’” (Should We Kick Theology Out the Door? 2004). Pickering did both as a theologian and missionary statesman.

Shawn

Gospel:

God manifested in the flesh (JESUS CHRIST) shed his blood on Mnt. Calvary, died, buried, rose again on 3rd day, putting his blood in the mercy seat and we are saved in this dispesnation by faith in that precious blood. Eternally saved.

Alleuia!

Amen.

 

[JesusFan]

Actually, the normal Greek verb for "believe" (πιστεύω) never means "obey." You are thinking of the verb for "trust" (πεἰθω).

Surely it is possible to nail down our theology and share the Gospel, both of them. My friend Ernest Pickering (now in Heaven) wrote, “Theology has fallen on bad times. A few years ago, an enthusiastic and bubbly pastor from a neighboring church visited the office of our Christian school administrator. Dropping himself into a chair, he fell into conversation. Commenting on the various viewpoints of the different denominations, the pastor stated, ‘What we ought to do is forget all this theology stuff. We ought to just concentrate on loving Jesus.’” (Should We Kick Theology Out the Door? 2004). Pickering did both as a theologian and missionary statesman.

Amen.

reminds me of when someone states to us" why so much doctrine and theology, why so much bible, just love Jesus and one another", and that church many times ends of to anything goes, as we start tongu talking, holy laughter, dancing, ordaining gay and lesbian ministers, accepting other religions etc

 

[JesusFan]

I've heard of that text, but don't have it. Note that it is 75 years old. Much has happened in Greek linguistics since then, and I would not teach from that textbook. I teach from David Alan Black (my son's mentor for his PhD in NT), Learn to Read New Testament Greek, 2009). You may have been taught back in the day with Machen, New Testament Greek for Beginners (1923), or Davis, Beginner's Grammar of the Greek New Testament (also 1923). I was taught from both of those, and taught in Japan with Machen, but only because there was nothing else in print! But they are out of date.

But you see it could not have been "continuously believing" in the past when a person received Christ. It had to be aoristic. (You'll remember my quotes from grammars saying that the present tense can be either imperfective or aoristic.) If you say, "I was believing when I received Christ," that indicates that you believed before and after you were saved. It just doesn't make sense.

Here's the deal. I don't remember there even being a substantival aorist participle in NT Greek. I can't find one in my grammars. So the present substantival participle is generic.

I have not until now gone to my advanced grammars in this discussion, but here is Wallace's big grammar (1996): "Many substantival participles in the NT are used in generic utterances. The πᾶς ὁ ἀκούων, (or αγαππῶν, ποιῶν, etc.) formula is always or almost always generic. As such it is expected to involve a gnomic [timeless--JoJ] idea. Most of these instances involve the present participle. But if they are already gnomic, we would be hard-pressed to make something more out of them--such as a progressive idea" (Daniel Wallace, Greek Grammar Beyond the Basics, 615-616).


I may have answered this in your first thread when I answered individually all of the examples you gave. But if you want to give me some of your 14 examples I'd be happy to look at them for you when I get time. Without looking at the Greek of the verses individually I can't comment.

Again, I don't think there are any examples of a substantival aorist participle in the NT. I can't find one, anyway, and don't remember any from my translation work into Japanese. As to why God didn't inspire one, I get "Why?" questions from my Greek students, and I usually can't answer them. We have to recognize that many time language just is, and unless we can pinpoint the historic development we can't answer why a certain form is what it is. Why do we have apostrophes in English, but they don't in Japanese? Only God knows! Why does Greek use participles all the time but Japanese and Chinese don't even have them? Only God knows.

So, why did God not guide the koine Greek so that it had aorist participles? It is impossible to know.

Amen.

I still though have what I consider old but still goody grammar, AT Robertson Greek grammar in light of historical research, and wish that someone would have undertaken updating and revising that classic! rarely use that grammar, as still in places "over my head"

 

[John of Japan]

Confession: The Greek textbook by the BJU faculty, A Handbook for New Testament Greek, talks about the aorist substantival participle: "Translate the aorist substantive participle with a relative clause" (p. 115). But I still doubt that there is an aorist substantival participle in the NT for "believe." Can't think of any, can't find any, don't remember translating any. The present substantival participle seems standard for "the one believing, the believer." But I've been wrong before.

 

[John of Japan]

The Greek word for "believe" is occasionally used in the NT for saving faith in the perfect active indicative tense, which indicates an action in the past that has continuing results. Here are several:

John 16:27, "For the Father himself loveth you, because ye have loved me, and have believed that I came out from God."

John 20:29, "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed."

1 John 4:16, "And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. "

The act of believing unto salvation has a permanent result: salvation!

 

[Martin Marprelate]

Two brief and simple thoughts on this discussion.
1. Compare Scripture with Scripture.
2. Context is king.
1. Matthew 7:7. "Ask, and it will be given to you; seek and you will find; knock and it will be opened to you.' The Greek imperatives here are Present Tense, as are the indicatives in verse 8. It would be right to consider these to be Present Continuous ("keep on asking;" "go on seeking") because Deut. 4:29 tells us, 'You will find Him when you seek Him with all your heart and with all your soul.' There are no promises for a cursory search.
2. Mark 11:2. "Go into the village opposite you; and as soon as you have entered it you will find a colt tied ......." The Greek imperative "Go..." (hupagete) is Present Tense again, but here the context of immediately finding the colt demands that the disciples were not to go continually or continuously into the village

 

[Russell Earl Kelly PHD]

Thank you for getting back on your thread, and for your admission.

John 3:36--Two points: (1) Ὁ πιστεύων (Joh 3:36 BFT), "the one believing," is (once again) a substantival participle, and should be treated like a noun. (2) The main verb is the present active indicative ἔχει (not a participle), "he has." According to your argument about the "believing" participle, the one "having" eternal life now has it continually. So that doesn't support your view.

John 6:35--Actually, the main verb is διψήσῃ, "he thirsted," which is aorist, so my point stands. Furthermore, the negative is a double negative οὐ μὴ ("never"), and then with the verb "thirst" is "never thirst." So again, this does not teach that a person can lose his or her salvation, but rather will never, ever again thirst for salvation. That equals eternal security.

John 6:47--This is the same main present active indicative verb as John 3:36, thus, "He has continuously eternal life."

Romans 1:16--τῷ πιστεύοντι, "the believing one," is a substantival participle in the dative case, not the nominative like your other examples. Thus, it is the indirect object of the sentence, making the substantival usage very strong and the Aktionsart (kind of action) very weak, if not non-existent.

Romans 4:5--My argument here is the same as in John 3:36. The main verb is λογίζεται ("reckon"), a present passive with the Aktionsart of "continually reckoned."

1 John 5:5--Just to be clear to readers, here is the verse: "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" Interesting. We have two substantival present tense participles, ὁ νικῶν, "the one continually overcoming" (as per the continuative sense you insist on) and then ὁ πιστεύων, "the one continually believing" (your translation, not mine). My question is, now can someone who is continually overcoming the world stop doing so?


But is it only one thing, our decision, that saves us? Do we actually save ourselves by our decision? If I am in a burning building on the third floor, and a fireman climbs a ladder to get me at the window, and then he says, "Take my hand," and then rescues me, who or what saves me? Am I saving myself by my decision, or am I deciding to accept the salvation given by the fireman?

I once asked a 16 year old boy, "Have you ever been saved?" He said, "Yeah, once I was drowning and the lifeguard jumped in and saved me." He was very clear that he did not and could not save himself. Then when I shared Christ's salvation with him, he understood immediately and trusted Christ as Savior.

What makes no sense to me is that when someone believes he can lose his salvation, it is by his own effort, which is contrary to the doctrine that Jesus saves us and not we ourselves. If it is God who saved us, how in the world can we make ourselves lost? God made the Jewish people what they are. But the Bible teaches that one cannot cease being a Jew in Psalm 100:3, "Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture." If it is indeed God who saved us and not we ourselves, how then can we cease to be saved and thus nullify the work of God who saved us?

Thanks for the interaction.

I have decided that "the believing one" is a better translation than "the continuously believing." John 1:12 is excellent. Whenever in the past the sinner first became a "believing one," he/she was saved that instant. May God richly bless you and thanks a million again. I will leave you with my latest article.
1. The believing one is instantly “BORN AGAIN.”

John 3:3 … Except a man be born again, he cannot see the kingdom of God.
…
John 3:5 … Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

2. The born-again believing one instantly becomes a NEW CREATION.

2 Cor 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

3. The born-again believing one has already been completely SAVED (JUSTIFIED AND SANCTIFIED) by grace through faith.

Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: [have been saved; perfect tense]

4. The born-again believing one is instantly INDWELT by God through the Holy Spirit.

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

5. The born-again believing one instantly “HAS EVERLASTING LIFE.”

John 3:15 That whosoever believeth in him should not perish, but have eternal life.
John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

6. The born-again believing one becomes instantly SINLESS and has the RIGHTEOUSNESS OF CHRIST.

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
2 Cor 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Col 1:14 In whom we have redemption through his blood, even the forgiveness of sins.

7. The born-again believing one is instantly FREE FROM ANY CONDEMNATION by sin.

John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
Rom 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
John 8:36 If the Son therefore shall make you free, ye shall be free indeed.

8. The born-again believing one instantly becomes a CHILD OF GOD.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe (the believing ones) on his name:
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.

9. The born-again believing one’s soul is instantly ADOPTED and awaits the adoption of the body.

Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

10. The born-again believing one can NEVER BE SEPARATED from the love of God.

Rom 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

11. The born-again believing one stands LEGALLY SINLESS before God.

Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
Rom 4:25 Who was delivered for our offences, and was raised again for our justification.

12. The born-again believing one is SECURE. He has been SEALED unto the day of redemption.

Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

A few believers who have sincerely professed Christ do not yield to the indwelling spirit and become “carnal” (1 Cor 3:1-4; Rom 8:7). They are the exception to the norm.

The most common, “normal” evidence of a true born-again believer is “believing” (Jn 1:12). Having accepted Christ as one’s personal Lord and Savior, there is absolute total assurance of salvation and the indwelling Holy Spirit attests to such (Rom 8:16).

 

[JesusFan]

I have decided that "the believing one" is a better translation than "the continuously believing." John 1:12 is excellent. Whenever in the past the sinner first became a "believing one," he/she was saved that instant. May God richly bless you and thanks a million again. I will leave you with my latest article.
1. The believing one is instantly “BORN AGAIN.”

John 3:3 … Except a man be born again, he cannot see the kingdom of God.
…
John 3:5 … Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

2. The born-again believing one instantly becomes a NEW CREATION.

2 Cor 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

3. The born-again believing one has already been completely SAVED (JUSTIFIED AND SANCTIFIED) by grace through faith.

Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: [have been saved; perfect tense]

4. The born-again believing one is instantly INDWELT by God through the Holy Spirit.

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

5. The born-again believing one instantly “HAS EVERLASTING LIFE.”

John 3:15 That whosoever believeth in him should not perish, but have eternal life.
John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

6. The born-again believing one becomes instantly SINLESS and has the RIGHTEOUSNESS OF CHRIST.

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
2 Cor 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Col 1:14 In whom we have redemption through his blood, even the forgiveness of sins.

7. The born-again believing one is instantly FREE FROM ANY CONDEMNATION by sin.

John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
Rom 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
John 8:36 If the Son therefore shall make you free, ye shall be free indeed.

8. The born-again believing one instantly becomes a CHILD OF GOD.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe (the believing ones) on his name:
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.

9. The born-again believing one’s soul is instantly ADOPTED and awaits the adoption of the body.

Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

10. The born-again believing one can NEVER BE SEPARATED from the love of God.

Rom 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

11. The born-again believing one stands LEGALLY SINLESS before God.

Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
Rom 4:25 Who was delivered for our offences, and was raised again for our justification.

12. The born-again believing one is SECURE. He has been SEALED unto the day of redemption.

Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

A few believers who have sincerely professed Christ do not yield to the indwelling spirit and become “carnal” (1 Cor 3:1-4; Rom 8:7). They are the exception to the norm.

The most common, “normal” evidence of a true born-again believer is “believing” (Jn 1:12). Having accepted Christ as one’s personal Lord and Savior, there is absolute total assurance of salvation and the indwelling Holy Spirit attests to such (Rom 8:16).

Jesus stated though that the surest evidence and truth of our profession will be in our shown fruit, and love for God and the brethren

 

[John of Japan]

I have decided that "the believing one" is a better translation than "the continuously believing." John 1:12 is excellent. Whenever in the past the sinner first became a "believing one," he/she was saved that instant. May God richly bless you and thanks a million again. I will leave you with my latest article.
1. The believing one is instantly “BORN AGAIN.”

John 3:3 … Except a man be born again, he cannot see the kingdom of God.
…
John 3:5 … Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

2. The born-again believing one instantly becomes a NEW CREATION.

2 Cor 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

3. The born-again believing one has already been completely SAVED (JUSTIFIED AND SANCTIFIED) by grace through faith.

Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: [have been saved; perfect tense]

4. The born-again believing one is instantly INDWELT by God through the Holy Spirit.

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

5. The born-again believing one instantly “HAS EVERLASTING LIFE.”

John 3:15 That whosoever believeth in him should not perish, but have eternal life.
John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

6. The born-again believing one becomes instantly SINLESS and has the RIGHTEOUSNESS OF CHRIST.

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
2 Cor 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Col 1:14 In whom we have redemption through his blood, even the forgiveness of sins.

7. The born-again believing one is instantly FREE FROM ANY CONDEMNATION by sin.

John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
Rom 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
John 8:36 If the Son therefore shall make you free, ye shall be free indeed.

8. The born-again believing one instantly becomes a CHILD OF GOD.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe (the believing ones) on his name:
Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.

9. The born-again believing one’s soul is instantly ADOPTED and awaits the adoption of the body.

Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

10. The born-again believing one can NEVER BE SEPARATED from the love of God.

Rom 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

11. The born-again believing one stands LEGALLY SINLESS before God.

Rom 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
Rom 4:25 Who was delivered for our offences, and was raised again for our justification.

12. The born-again believing one is SECURE. He has been SEALED unto the day of redemption.

Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

A few believers who have sincerely professed Christ do not yield to the indwelling spirit and become “carnal” (1 Cor 3:1-4; Rom 8:7). They are the exception to the norm.

The most common, “normal” evidence of a true born-again believer is “believing” (Jn 1:12). Having accepted Christ as one’s personal Lord and Savior, there is absolute total assurance of salvation and the indwelling Holy Spirit attests to such (Rom 8:16).

It's been a pleasure to interact with you! I'm sure you will keep being a thinker about the Word of God.

 

[JesusFan]

It's been a pleasure to interact with you! I'm sure you will keep being a thinker about the Word of God.

So many of us, myself included, do not as of yet know nearly enough of what the English bibles are teaching to us, much less what God is doing thru and in the Hebrew and Greek texts