Does 1 John 5:1 teach that we believe because we are born again?

I listened with interest to an episode by my friend, Dan Chapa, on "1 John 5:1 and Whether Regeneration Precedes Faith."  I don't intend this to be full, detailed, line-by-line response to his 90 minute episode (which was a response to James White's challenge).  I would like to address what I see as the strongest points he raised.  The majority of these are from the first half of his presentation, before he begins to interact with an article from an interlocutor.

First, Chapa noted that the book of 1 John does not have, as its primary goal, a focused explanation of the order of salvation.  Instead, Chapa argued that the book is about assurance of eternal life ("tests for assurance" were his exact words).  I accept this point, but note that nevertheless the book reveals something about the order of salvation as it goes about establishing assurance.  Chapa does not seem have anticipated this push-back, or at least I did not hear it if he did so.

Second, Chapa interpreted "ὁ πιστεύων" (ho pisteuon) here as referring to those who are characterized by a pattern of believing.  I think it's worth noting that the same inflected form pisteuon is found in each of the following places:

John 3:15-16, 18, 36 (KJV)15 That whosoever believeth in him should not perish, but have eternal life. 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. ... 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. ... 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 (KJV) 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.

John 6:35, 40, 47 (KJV)35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. ... 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. ... 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

John 7:38 (KJV) 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

John 11:25-26 (KJV) 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this?

John 12:44, 46 (KJV) 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. ... 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.

John 14:12 (KJV) 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father.

Acts 13:39 (KJV)39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

Acts 24:14 (KJV) 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

Romans 9:33 (KJV) 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Romans 10:11 (KJV) 11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

1 Peter 2:6 (KJV) 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

1 John 5:1, 5, 10 (KJV) 1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. ... 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? ... 10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

It is interesting to note that the uses in Paul's and Peter's epistles are a quotation from Isaiah 28:16 (following more closely the Septuagint text of that verse "ashamed" than the Masoretic text "make haste"). I think there is a ready way to harmonize those two readings, but it is simply left here as a minor observation.

However, to Chapa's point, I think it's not perfectly clear that it is a lifestyle or habit of belief that is in mind, at least not as distinct from a single action of believing.  While many of the references could be understood in context under either interpretation, the hardest one to reconcile is something like this one:

John 5:24 (KJV) 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.

The reason it is hard to reconcile here is that it is hard to see the passage from death to life as anything but a point event.  And if it is a point event, the emphasis of "he that ... believes" cannot be on believing as a habit or lifestyle.  

Unsurprisingly, the same holds true here.  It's hard to see "born of God" as something other than a one-time event.  

Chapa argues that a present participle indicates an ongoing action as distinct from a single event.  This is not a grammatical rule.

For some non-controversial counter-examples, consider "πᾶς ὁ βλέπων" (all the looking - whosoever looketh) in Matthew 5:28 or "πᾶς ὁ ἀποκτείνας" (all the killing - whosever killeth) in John 16:2.

Chapa makes an argument from the ESV's translation, which inserts "practice of ..." in 1 John 3:4 (among other places).  However, it is far from clear that this is the correct translation of 1 John 3:4.  More significantly, though, the ESV does not provide a similar insertion at 1 John 5:1.

Chapa seems to argue that the new birth causes ongoing faith but not initial faith.  He seems to recognize that there is a need to justify why ongoing faith would have a different cause than initial faith.

Chapa argues that assurance takes time.  The Scriptures don't require time for assurance.  Chapa cites the Confession regarding assurance, noting that assurance is not of the essence of faith, but Chapa seems to misunderstand this as saying that immediate assurance is not possible, which is not what the Confession is saying.

Third, Chapa argues that it is an "evidence/inference" relationship rather than "cause/effect" relationship (from my standpoint, this is a false dilemma).  To make this point, Chapa argues against what he understands to be the premise of the challenge.  The challenge argued that 1 John 5:1 is the third in a pattern of verses, namely:

• 1 John 2:29 (KJV) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
• 1 John 4:7 (KJV) Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
• 1 John 5:1 (KJV) Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
  

Chapa seems to offer a few arguments on this point:

First, he argues that it's not the grammar but the context that's significant to the previous two examples.  And that the context in those examples doesn't make the grammatical construction automatically carry the same interpretation elsewhere.  The rebuttal on this point is that the contexts are linked through the shared phrase, "born of God" as well as the close proximity within the same short letter.

Chapa acknowledges, as relevant context to the first two:

1 John 3:9 (KJV) Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Second, he seems to argue that although the challenge assumes that being born of God is "causal" in 1 John 2:29 and 1 John 4:7, it is not. He says that there may be a "causal influence" but that this does not make it a true cause.  After all, even in the case of 1 John 3:9, we may not always have enough good works to have assurance (so asserts Chapa around 26 minutes into the video, paraphrased by me).

This is flawed reasoning.  "Where there's smoke, there's fire" is an evidence/inference statement premised on a causal reality.  The fact that small or well-oxygenated fires sometimes do not produce noticeable smoke, or the fact that sometimes smoke is not visible due to wind or other atmospheric conditions, or the fact that smoke from an indoor fire can remain unseen for a long time --- none of these facts negate the causal relationship between smoke and fire.

Next, Chapa argues that the grammatical structure isn't "inherently causal," and points to John 3:18:

John 3:18 (KJV) 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.

Chapa argues that obviously being condemned is not what causes the not-believing, but vice versa, even though the grammatical structure is (according to Chapa) the same.  The rebuttal here is that we agree that it is not a grammatical rule that a present participle with a perfect indicative always and invariably implies a specific causal relationship.  If there were such a principle, however, one grammatical difference of interest might be the negation involved.

Chapa argues that there is no "similar context" for 1 John 5:1 to establish that a causal relationship is present.  Chapa here narrowly limits the scope of context to a more direct statement about the relationship between being born of God and believing.  It's unclear why this demand should be accepted.   Why aren't the other contextual clues sufficient?

The main criticism I have of Chapa's presentation is that it relied too heavily on trying to critique what he perceived to be "the Calvinist" position, rather than establishing a positive position.  In his defense, perhaps the reason for this limited positive position is that he views the text as merely saying that faith is evidence of the new birth, and nothing more.

To avoid falling into the same criticism, I should offer my positive presentation.

The metaphor "born of God" is something the Holy Spirit, speaking by John, introduces in John 1:12-13.  

John 1:12-13 (KJV) But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Gospel of John revisits the metaphor in John 3, with some additional explanation:

John 3:3-8 (KJV) Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

At least once more, John's Gospel brings up the same point, in John 8:

John 8:39-47 (KJV) They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? [even] because ye cannot hear my word. Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell [you] the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear [them] not, because ye are not of God.

John's Epistle picks up the same theme in the following verses that explicitly reference being born of God:

1 John 2:29 (KJV) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

1 John 3:9 (KJV) Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

1 John 4:7 (KJV) Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

1 John 5:1, 4, 18 (KJV) Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. ... For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith. ... We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

There are also references to the same idea, without explicit use of the word, "born":

1 John 3:10 (KJV) In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

1 John 5:2 (KJV) By this we know that we love the children of God, when we love God, and keep his commandments.

John is not alone in referring to being born again.  Peter makes the same point:

1 Peter 1:23 (KJV) Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

We should also add the "begotten" references, which include:

1 Peter 1:3 Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

1 John 5:1, 18 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. ... We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

Paul, interestingly, does not use this specific metaphor.  Paul does refer to Christians as "children of God" but not necessarily with reference to being born of God.  After all, Paul uses the metaphor of adoption (e.g., Romans 8:15, 9:4, Galatians 4:5, and Ephesians 1:5).  Likewise, Paul speaks of himself begetting people through the gospel (e.g., 1 Corinthians 4:15 and Philemon 10) but does not refer to God begetting anyone other than Jesus.  

While I'm not ready to be dogmatic about it, I believe that "calling" in Paul's theological vocabulary corresponds to "born of God" in John's theological vocabulary. I guess it's worth noting here that if I were persuaded that "born of God" in John's theological vocabulary corresponds precisely to "adoption" in Paul's, I would still hold to effectual calling, based on what Paul writes.  

Returning to John's letter, however, the question is what we should understand from his reference to "born of God" in 1 John 5:1.  As an initial point, we should understand it as identical in meaning with "begotten of him."  We should understand it as John has consistently used the expression in John 1, 3, and 8, and in 1 John 2, 3, and 4, as well as later in 1 John 5.

Even in John 1:12-13 the relative timing is suggestive of the being born coming before believing.  Furthermore, the very choice of the metaphor is telling: we have no choice or influence over our birth, according to the conventional knowledge of the first century.  Moreover, to rule out any such aspect to our being born again, even the will of man is ruled out.

In John 3, being born of God is a prerequisite both to seeing the kingdom of God and entering into the kingdom of God.  Moreover, the effect of the Spirit in causing a person to be born again is likened to the wind.  Specifically, it is like the wind whose sources are invisible, but whose effects are visible.

In John 8, Jesus connects being born of God with loving Jesus, hearing his words, and believing him.

In 1 John 2, John connects being born of God with doing righteousness.

In 1 John 3, John connects being born of God with avoiding sin, doing righteousness, and loving the brethren. 

In 1 John 4, John connects being born of God with loving.

In 1 John 5, John connects being born of God with believing, overcoming, and not sinning.  

So far, most of this should not be particularly controversial.  The question may be what is the nature of the connection between being of God and the various connected things.  

In at least some of the cases, the connection is undeniably causal.  For example, John plainly says, "he cannot sin, because he is born of God."  Likewise, being born of God can only be understood as a prerequisite to be seeing and entering into the kingdom of God. 

Furthermore, given that the explanation of the relationship between not sinning and being born again is undeniably causal, and given that "not sinning" is used almost interchangeably with "loving," we reasonably conclude that links to loving, like those to not sinning, are causal.

It is, therefore, reasonable to conclude that when John uses the same grammatical constructive in the same kind of argument using the same "born of God" metaphor, that John means to indicate the same cause and effect relationship.  It's simply the natural reading of the text.  Moreover, this reading of the text fits perfectly with John's use in the Gospel of John, and also with the remainder of his uses in 1 John.

*** Update

An additional observation is this: John 5:1a is a parenthetical of a larger argument, as shown here:

John 4:16-5:3 (KJV) 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. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous.

As you can see, the statement "Whosoever believeth that Jesus is the Christ is born of God" is a parenthetical statement in a longer argument about the importance of love of the brethren in view of our relation to God.  John argues that God is love, and that our love is because of God's love for us.  John argues that if we claim we love God, but we don't love the brethren, we are lying about loving God.  He supports that argument by pointing out that God has commanded us to love the brethren, that all believers are born of God, and that if you love the one who begat (i.e., God) you will also love the one who is begotten (i.e., the believers).

While it is true that we can glean some assurance that we are born of God from the fact that we believe, that is not John's primary point in the text.  The primary point is that we should love the brethren who, like us, were born of God.

Regeneration before Faith - Some Scriptural Arguments

The Argument

Jesus asked, “And if I say the truth, why do ye not believe me?” (John 8:46)

After Jesus explained why, the Jews scoffed at him: “Say we not well that thou art a Samaritan, and hast a devil?” (John 8:48)

What is the answer, though?  Why do some people not believe the gospel?

Jesus said: “He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.” (John 8:47)

Jesus explains it again in another passage: “But ye believe not, because ye are not of my sheep, as I said unto you.” (John 10:26)

John tells us not just that they did not believe, but that they could not believe.  (John 12:39)

What is the reason? Listen to John 3:

John 3:18-21

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.  And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

This sends us back to John 1, which introduced this important theme:

And the light shineth in darkness; and the darkness comprehended it not. (John 1:5)

It also sends us forward in John to Jesus’ statement: “I am come a light into the world, that whosoever believeth on me should not abide in darkness.” (John 12:46)

How does the darkness to light change occur?

The way that John explains it is as being “born of God”.  It’s that terminology that is the basis for the third sense of regeneration, in addition to the Titus 3:5 sense (remission of sins) and the Matthew 19:28 sense (heaven).  Calvinists don’t deny those other two senses, both of which are important, but we also talk about a third sense of regeneration, which is described by John as being “born of God.”  

John explains this first in John 1, where John explains that those who believe “were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:13) Sometimes non-Calvinists will act as though they were born of God because they believe.  That doesn’t fit the context.  The point in the context is to ascribe the beginning of faith to God.

We see this further in John 3, where Jesus says, “Except a man be born again, he cannot see the kingdom of God” (John 3:3) and again “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

Jesus further explained this process in the following way: “Marvel not that I said unto thee, ‘Ye must be born again.’ The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:7-8)

The point is that you cannot see the operation of the Spirit, like the way you can’t see the wind, but you can see the effect of the Spirit’s operation, like you can hear the sound of the wind.

There is a great illustration of this principle in John 9, but before we get there, we should look at the other place that John explains the idea of being “born of God.”  That other place is John’s first epistle. 

There, in six verses, John explains the causal relation between born of God and the rest of a person’s life:

“If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.” (1Jo 2:29)

What’s the point? Doing what is right comes from God.  It doesn’t come from ourselves.

“Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” (1 John 3:9)

Again, notice the cause and effect relationship between being born of God and not sinning.

We see the same thing toward the end of the epistle: 

“We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1 John 5:18)

But what about a more positive statement:

“Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.” (1 John 4:7)

Notice that love is “of God.”  He is the source.   

Remember “We love him, because he first loved us.” (1 John 4:19)

Or as Paul explains it: “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Romans 5:5)

But let’s come back to the specific relationship between this being “born of God” and faith:

Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)

“For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” (1 John 5:4)

This is the same cause and effect pattern that we saw before.  

Did you know that Jesus is quoted in the book of Acts?  At Acts 26:18, Paul quotes Jesus telling him that he, Paul, is being sent to the Gentiles:

“To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” (Acts 26:18)

Notice two points: (1) open their eyes and (2) turn them from darkness to light.

How does this work? Paul compares this to God’s work of Creation:

2 Corinthians 4:6  “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

Colossians 1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

Peter says the same thing:

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:” 1 Peter 2:9

That’s why Zecharias, in his prophecy speaks of Jesus as the dayspring:

“the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:78-79)

The great prophet similarly prophesied:

“And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” (Isaiah 42:16)

We’ve talked about turning them from darkness to light, but what about opening their eyes?  The prophecy that I just read combines both, as you heard, but recall as well Jesus’ response to John the Baptist’s message from prison:

“The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” (Matthew 11:5)

Recall as well that Jesus applied Isaiah’s prophecy at Isaiah 61:1 to himself.  After reading  “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,” (Luke 4:18) Jesus declared: “This day is this scripture fulfilled in your ears” (Luke 4:21).

But recall that I told you I would bring you back to John 9 and Jesus healing the man born blind.  The passage extends from John 9:1-41.  In John’s narrative, it follows immediately after the Jews scoffed at him, in the passage where we started today, and ultimately tried to stone him.

The story in a nutshell is this:

• A man was born blind (vs. 1)
• As an adult (vs. 21) he was healed by Jesus through Jesus making a mud mask of clay and his own spit (vs. 6) and then commanding the man to to wash in the pool of Siloam (vs. 7)
• Everyone was surprised (vs. 8) and the man gave Jesus credit (vs. 11)
• The Pharisees considered this a Sabbath violation (vs. 16) and didn’t believe he had been born blind (vs. 18), so they got confirmation from his parents (vs. 20)
• The Pharisees demanded he claim it was just a direct miracle from God (v. 24)
• The man insisted that Jesus did the miracle (vs. 33)
• They kicked the man out of the synagogue (vs. 34)
• Jesus thereafter found him (v. 35) and revealed himself to the man (v. 37) and the man then believed and worshiped Jesus (v. 38)

But what’s the point of the story? Is it just that Jesus is a wonderworker?  Are we just supposed to see the fireworks? 

Remember that his disciples realized that blindness is a punishment for sin, and consequently asked who sinned, the man or his parents, that the man was born blind.  

John 9:3-5

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.

Notice that Jesus says that the man was born blind so that the works of God should be made manifest in him. Recall from chapter 6, Jesus had said: “This is the work of God, that ye believe on him whom he hath sent.” (John 6:29)

How are the works of God made manifest in this poor, blind man?

Let’s look at the conclusion of the story for the answer:

John 9:35-41

35-38

Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.

39-41

And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

In this beautiful illustration, Jesus makes the connection between spiritual blindness and physical blindness.  Notice as well that in this illustration, the blind man first receives his sight and then believes.  

We could make the same point from the illustration of the raising of Lazarus in John 11. Just as the Pharisees kicked the blind man out of the synagogue, they tried to murder Lazarus (John 12:10).  

We could make the same point from the illustration of the man who was unable to walk for 38 years, whom Jesus healed and then was criticized by the Jews, but who Jesus then later found and who believed on him (John 5:1-16), but note Jesus’ response in that case was like the one John 9.  After saying that “My Father worketh hitherto, and I work,” (vs. 17) he goes on to explain:

John 5:20-21

For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

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.

Additional Arguments

What else does the Scripture say about Man’s Natural State?

He lacks Spiritual Discernment

1 Corinthians 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

He is in Darkness

1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

He is Blind

1 John 2:11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

Unable to be Subject to God’s Law

Romans 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

Children of Wrath

Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Unable to do Good

Jeremiah 13:23 - Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

Coming to Salvation is Impossible for Man but Possible for God

Matthew 19:23-26 

Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Mark 10:23-27

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

Matthew 7:13-14 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. 

Luke 13:22-30

And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last.

What else does the Scripture say about how Man escapes the Natural State?

Isaiah 65:1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

Romans 10:20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

Effectual Calling - The Called

Romans 1:6 Among whom are ye also the called of Jesus Christ:

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Jude 1 - Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Revelation 17:14 - These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.

John 10:3 - To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

Opening Eyes

Psalm 119:18 Open thou mine eyes, that I may behold wondrous things out of thy law.

Psalm 146:8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:

Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

Isaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Opening Heart

Acts 16:14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

God’s Role

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

Hebrews 12:2 - Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

Philippians 1:6  Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

Galatians 3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Galatians 5:5 For we through the Spirit wait for the hope of righteousness by faith.

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

2 Thessalonians 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

1 Peter 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

2 Peter 1:3 - According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

God should get the Credit for our Faith

Ephesians 1:15-16 

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers;

2 Thessalonians 1:11 - Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

1 Corinthians 3:4-9

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God's husbandry, ye are God's building.

1 Peter 1:20-21 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

Anagennao in 1 Peter 

1 Peter 1:3 - Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

1 Peter 1:23 - Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

Parables of the Lost Sheep and Coin

Mat 18:12-14 

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Luke 15:3-7 And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

Isaiah 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Psalm 119:176 I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.

1 Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Luke 15:8-10 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

The Centrality of Faith to doing Anything Pleasing to God

Hebrews 11:6 - But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Romans 14:23 - And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

How do we get repentance?

2 Timothy 2:24-26 

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

How do we get Knowledge of God?

John 6:44-45 

No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

Isaiah 54:13 - And all thy children shall be taught of the LORD; and great shall be the peace of thy children.

Jeremiah 31:33-34 

But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Mark 4:11 - And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

Matthew 13:11 - He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

1 Corinthians 2:12 - Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

1 John 5:20 - And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

Role of the Word in being Born of God

1 Corinthians 4:14-16

I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me.

James 1:16-18 

Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 

(and compare the other apokyeō verse at James 1:15, right before this)

1 Peter 1:13-25 and 2:1-3

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. (Leviticus 20:7 - note to Nick Sayers) And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious.

God can control our heart

Proverbs 21:1 - The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.

What Comes After Faith?

The two uses of the word “regeneration” in the KJV. 

1. A Future State

Matthew 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 

2. Forgiveness of Sins

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Both of these senses of regeneration are after faith.

Being “sealed by the Spirit” is After Faith 

2 Corinthians 1:22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.

Ephesians 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,

Ephesians 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

The indwelling of the Holy Spirit is After Faith

Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

Galatians 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

The promise of the Spirit is After Faith

Gal 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

The Gift of the Holy Ghost is After Faith

Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Acts 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

Acts 11:17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Miscellaneous

We are not saying we’re saved first and then believe.

When People Misquote Acts 7:51 "always resist the Holy Spirit"

Acts 6:10 And they were not able to resist the wisdom and the spirit by which he spake.

Gifts Return to Sender?

Where is that in Scripture?

Interesting Observations from Benedict XVI

I am no fan of Benedict XVI. I pray for his salvation, but I fully agree with the Westminster divines about the nature of his office. That said, he made an interesting observation, according to the Vatican Information Service, in his remarks on April 11, 2012, during the morning general audience.

VIS reports:

Benedict XVI explained how on the evening of the day of the Resurrection the disciples were at home behind locked doors, full of fear and doubt at the recollection of the passion of their Lord. "This situation of anguish changed radically when Jesus arrived. He entered through the closed doors, was among them and brought them peace", peace which "for the community became source of joy, certainty of victory, trusting reliance on God".

Slightly later on comes the interesting twist:

"Today too the Risen One enters our homes and hearts, although sometimes the doors are closed", the Pope said, "He enters bringing joy and peace, life and hope, gifts we need for our human and spiritual rebirth". Only He can put an end to division, enmity, rancour, envy, mistrust and indifference. Only He can give meaning to the lives of those who are weary, sad and without hope.

Here's the good point, intentional or not. Sometimes - no always - the doors of men's hearts are closed to the gospel. By nature, we are all children of wrath and haters of God. Yet God is not blocked by closed doors. If He wishes, he can pass through the doors, bringing regeneration.
VIS also describes Benedict XVI as saying:

However, the Lord knew that His followers were still afraid. "For this reason He breathed upon them and regenerated them in His Spirit. This gesture was the sign of the new creation. With the gift of the Holy Spirit which came from the Risen Christ, a new world began".

There is no indication in the report that Benedict XVI put together the pieces in this way, but it is interesting how the observations he provided so fittingly describe a monergistic description of conversion.

Also interesting are his comments about regeneration occurring in the breathing upon them. One should be careful about reading too much into the English language report of a general audience comment that likely is original in another language, but it is interesting nonetheless. Were the disciples not previously regenerated by baptism? Was their original baptism not sacramental? If not, why not?

The teachings of Benedict XVI during these general audience are "official" teachings in some sense, and are even characterized as "catechesis." But Roman theology does not - to my knowledge - consider them "infallible" teachings.

-TurretinFan

Baptized Children Should Know Their Election?

So then, for those who are baptized (for those in God's covenant), a proper sense of identity involves knowing that they are chosen by God to receive grace and inherit glory with all his people, and that they are called to live with God and for God forever with all his people, fulfilling the purposes for which he made his human creatures.

I was surprised to find the above paragraph on an OPC website (here), attributed to Benjamin W. Miller, who is presently an associate pastor at the Franklin Square OPC. I don't mean to suggest that Pastor Miller is in any way associated with the Federal Vision, although my criticism of Pastor Miller's argument is similar to the criticism I would have of certain Federal Vision ideas. Pastor Miller eagerly makes reference to the fact that certain covenant membership is specifically visible, and he does so in this very paragraph. My understanding is that some (if not all) Federal Vision proponents refuse to acknowledge the visible/invisible distinction. The first portion of the paragraph states:

These people are visibly identified as the households of those who profess the Christian faith, on whom God places his covenant name in baptism. They are nourished on Christ, the covenant Mediator, as he gives himself to his people through the means of grace in his church. Their lives are progressively renovated to worship God (cultus) and to work for God (culture).

With respect to Pastor Miller, however, I think he's overstated his case. The children of believers are certainly visibly and outwardly members of the covenant. However, those children may or may not be nourished spiritually, for the spiritual nourishment of Christ is associated with invisible covenant membership of which regeneration and faith (not their sacrament, baptism) is the entrance.

While it is permitted to hold to views of presumptive regeneration in the OPC, it seems that Pastor Miller may have taken his position of presumptive regeneration too far. Those who are only visibly identified are provided with the means of grace, but they may not be provided with grace. Christ nourishes his people through the church, but as with the Old Testament church - not all are Israel which are of Israel.

There is real danger in attempting to discern one's election based solely and specifically on membership in the visible covenant, particularly for those whose membership is as a result of household baptism. The danger is not merely hypothetical: we have the example of the Jews to remind us of the fact that true circumcision - true membership into the covenant - is inward circumcision of the heart.

While children in the covenant ought to be reminded of their identity, they also ought to be reminded of the fact that their membership is presently external and visible until by repentance and faith, as instrumental means, they are justified before God and become true children of Abraham by faith.

-TurretinFan

Arminianism and Natural Birth

Joshua Lim at Reformed Blogging has an interesting post on Arminianism and Natural Birth (link) (Mitch has pointed out that there is something wrong with the link. The post can be found via the following link, about 3/4 of the way down the page - backup link). He states fairly succinctly this particular problem that is posed for Arminianism. More could be said, of course, but the main point is articulated, and worth reading.

Celebrating the Release of Prisoners

Today the French celebrate "Bastille Day," a day on which the rebellious mob of the French Revolution overwhelmed the security of France's most famous prison, the Bastille, and released its prisoners. I have a proposal this year to remember on this day God's gracious act of regeneration. It is a bit incongruous, I suppose to liken the Sovereign setting free the rebels, as opposed to the rebels overthrowing the sovereign, but perhaps the irony will provide a much-needed reminder of the work of our Most High King!

Isaiah 42:6-7
6I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

It is by regeneration that our eyes are opened. It is by regeneration that our bondage to sin is broken, and the shackles of slavery to the flesh are shattered. It is the Holy Spirit working in regeneration that opens our eyes to the truth, so that we believe on the Lord Jesus Christ.

Isaiah 49:8-9
8Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 9That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.

This again has the same concept. I should point out that both passages have a double fulfillment. A first fulfillment was in the return of Judah from Babylon. The second and greater fulfillment is in our salvation from sin.

Zechariah 9:11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

As you can see, the prophet Isaiah is not alone in describing God's work of salvation in such terms. It is the Holy Spirit that regenerates, but he does so on the basis of the blood of the covenant: the blood symbolized in the water of baptism.

This is not simply my teaching, but the teaching of Peter the Apostle, who wrote by divine inspiration:

1 Peter 3:18-22
18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19By which also he went and preached unto the spirits in prison; 20Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

So then, we may glorify God singing Psalm 102:

Psalm 102:19-22
19For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; 20To hear the groaning of the prisoner; to loose those that are appointed to death; 21To declare the name of the LORD in Zion, and his praise in Jerusalem; 22When the people are gathered together, and the kingdoms, to serve the LORD.

Here's one proposed metered version from Scottish Metrical Psalter:

19
He from his sanctuary’s height
hath downward cast his eye;
And from his glorious throne in heav’n
the Lord the earth did spy;

20
That of the mournful prisoner
the groanings he might hear,
To set them free that unto death
by men appointed are:

21
That they in Sion may declare
the Lord’s most holy name,
And publish in Jerusalem
the praises of the same;

22
When as the people gather shall
in troops with one accord,
When kingdoms shall assembled be
to serve the highest Lord.

Praise be to our Gracious Prison-Breaking Savior!

-TurretinFan

Misuse of Ezekiel 18, especially Ezekiel 18:20

Introduction

It seems that the most frequently cited passage against original sin is probably Ezekiel 18:20.

Ezekiel 18:20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

Taken out of context, this verse might seem quite helpful to the position against Original Sin. Once we read it in context, though, such a view of the verse collapses, for the verse is part of a larger rhetorical message, namely, if you repent, you will be saved - regardless of the sins of your parents or children. We'll see that now, as we turn to the text.

Summary

The chapter is a response to the Jewish (extra-Scriptural) proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge." The proverb is a challenge to God's fairness. In essence, the proverb is the complaining proverb a people suffering for their sins, but seeking to place the blame elsewhere. God responds to this proverb by telling the people that they should not make excuses: if they will repent, they will be saved.

Detailed Exegesis

By the "sour grapes" proverb, the people are, in essence, saying that they have done everything right, but God is still punishing them, because their fathers were wicked. We can see that this is not something unique to the Jews of Ezekiel's day:

Matthew 23:29-32
29Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32Fill ye up then the measure of your fathers.

You see the Pharisees, like their physical and spiritual ancestors were outwardly religious. They condemned their fathers - but they were not really any better. They did not have the prophets, but they let the greatest prophet of all, John the Baptist, be beheaded. They did not have Isaiah, but they had him of whom Isaiah prophesied, and they slew him.

In fact, they were not right with God. They may have blamed their fathers for the Roman occupation, but they did not deserve better, and they and their children were punished for their sin by the destruction of Jerusalem in A.D. 70.

The gist of the proverbs seems to be a comparison to a situation in which a child is born deformed, on account of the father eating bad grapes before conceiving the child. Thus, the child is punished with bad teeth because of the father's bad judgment, or perhaps even his simple mistake.

The underlying theme is that this is unfair. Why should a child be punished for something someone else did? The human mind, full of autonomy (in Ezekiel's day, in Jesus' day, and in our day), doesn't like the idea of responsibility that is outside an individual's control.

God answers to Israel saying that will "not have occasion any more to use this proverb."

He begins by relying on his sovereignty: "All souls are mine," God says, "equally the soul of the father and of the child." God does not stop there but continues, "the soul that sins shall die."

This is God's rhetorical comprise to the complainers. He tells them up front that he can do what he wants with the souls of men - with their lives. The are all his. He has decreed that those who sin will die. This is his right as Creator.

In verses 5-9, God describes a hypothetical righteous man. This righteous man obeys God's law down to even the ceremonial details of not sleeping with his wife during her period. He does everything right, and God says that such a man will live.

Then, in verses 10-13, God describes a hypothetical son of the righteous man. This son does not follow in his father's footsteps. Instead, this son is a robber, a murderer, and an adulterer. He does do everything right - in fact he does everything wrong, and God says that such a man will surely die.

Finally, in verses 14-17, God describes a hypothetical son of the wicked man. This son does not follow in his father's footsteps. Instead, he repents of his father's sins ("seeth all his father's sins which he hath done, and considereth, and doeth not such like") and lives righteously. God says that such a son will live, and that God will not punish such a son for the iniquity of the wicked father.

In verse 18, God clarifies that nevertheless the father who was wicked will nevertheless die for his iniquity. In other words, his righteous son will not redeem the father's wickedness.

But the people are very stubborn. They ask, "Why? doth not the son bear the iniquity of the father?" The think they are very clever, because they remember the law:

Exodus 34:7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

But they do not understand God's point. So, God answers them: "When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live." God's point is to convict the complaining people of their sin.

God even goes further. He offers the people a morality of pure individualism: "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. "

It is as though God says, "Oh, so you want to be considered on your own individual merits: fine, let it be so." It's to their condemnation, not their justification.

God explains further that He will even go further and permit repentance: "But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live."

Notice the parallel to the first situation. In the first situation, the person has a wicked father, but he lives righteously, and God lets him live. In the second situation, the person is himself wicked, but he repents, and God lets him live.

You see, if God will turn aside judgment from those who repent, then it does not matter that the father sinned. If a person will repent (see what his father did and do otherwise - or see what he himself has done and do otherwise) he will live.

God completes his thought regarding the acceptability of repentance for life with this comment (which has itself often been misunderstood): "Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?"

What God is saying is that he has not ruled out repentance - that the fact that the wages of sin are death, and that children bear the iniquities of their fathers, these facts do not make God out to be a God who simply wants men to sin and die. No, God has permitted life even for sinners, through repentance.

That this is what God means can be seen not only from the context above, but from God's own explanation by comparison: "But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die."

God provides a comparison: if a wicked man repents he will live, and if a righteous man apostatizes, he will die.

But the people still refuse to acknowledge God's justice. They say, "The way of the Lord is not equal." This is a serious and indeed blasphemous charge against God. Note that "not equal" is the etymological root of "iniquity." They are basically charging God with sin.

God responds with justified indignation: "O house of Israel; Is not my way equal? are not your ways unequal?" God convicts the people of Israel of sin. He is righteous, they are sinners.

Again, the people say, "The way of the Lord is not equal."
And again, God replies: "Hear now, O house of Israel; Is not my way equal? are not your ways unequal?"

God then repeats essentially the same thing he just said. First, if a righteous man apostacizes, he will die: "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die." Second, if a wicked man repents, he will live: "Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die."

Again, a third time the people say, "The way of the Lord is not equal."
And again, God replies: "Hear now, O house of Israel; Is not my way equal? are not your ways unequal?"

So, God gives them one last chance to repent, and he makes clear that this what he is offering, regardless of their fathers' sins, regardless of their own sins, and yet - in doing so - he reveals the missing link in the chain:

"Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye."

Did you notice what is the missing link in their chain? "Make you a new heart and a new spirit." That's what they need - something they cannot provide for themselves.

Conclusion

We have seen that the passage is talking about repentance, and how inherited guilt is no bar to repentance. We may still repent and live - and that God has provided the opportunity for repentance. On the other hand, we have also learned that repentance requires a drastic change in a person. A change of heart. As we learn from other parts of Ezekiel (and other parts of the Bible), that's something God does:

Ezekiel 11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

Ezekiel 36:26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

Thus, we pray with the Psalmist:

Psalm 51:10 Create in me a clean heart, O God; and renew a right spirit within me.

That is a prayer to be prayed by anyone who finds himself in sin - prayer for a repentant and contrite heart, so that we may turn from our sins and live.

-TurretinFan

Regeneration Before Faith

I'm still in the process of finishing a series on the subject line of this post, but Steve Camp has prepared an interesting post on the subject. It's interesting and forceful. (link)

He also includes an interesting graphic (link), that I had not seen before. I don't know if it is own work, but it is certainly well done graphically.

Praise be to the God who saves by grace alone!

-TurretinFan

Heart and Ear Circumcision

I happened to be reading and came across this gem:

*****

He saith also again concerning our ears how he hath circumcised our heart. The Lord saith in the prophet, They have hearkened unto me with the hearing of their ears; and again, he saith, They that are afar off shall hear with their ears; they shall know what I have done; and be ye circumcised, saith the Lord, in your heart; and again, Hear, O Israel, for thus saith the Lord thy God; and again the Spirit of the Lord prophesied, Who is he that wisheth to live for ever? let him hearken unto the voice of my Son.

And again he saith, Hear, O heaven, and give ear, O earth, for the Lord hath spoken these things for a testimony. And again he saith, Hearken unto the voice of the Lord, ye rulers of this people. And again he saith, Hearken ye children unto the voice of one crying in the wilderness.

To this end, therefore, hath he circumcised our hearing, that when we hear his word, we should believe; for the circumcision in which they trust is done away with.

For he hath said that circumcision is not that which was made in the flesh; but they have transgressed, for an evil angel hath deluded them. He saith unto them, These things saith the Lord your God, —here I find a new commandment—Sow not among thorns, but be ye circumcised unto your Lord. And what saith he? Circumcise the hardness of your hearts, and harden not your neck. And again, Behold, saith the Lord, all the Gentiles are uncircumcised in their foreskin, but this people is uncircumcised in their hearts.

*****

Who is this Calvinistic writer? Who is it that believes that God circumcised our hearing, that when we hear his word, we should believe? The answer is the author of the Epistle of Barnabas (usually thought not actually to be written by the companion of Paul).

Our knowledge of the content of the book is largely thanks to its inclusion in the Codex Sinaiticus, and has been dated to the first or second century (generally between A.D. 70 - 150).

The translation above is Charles Hoole's (I have not verified its accuracy against the Greek) and is available via Google Books here (link).

Praise be to God for the Irresistable grace of Circumcision of heart, mind, eyes, and ears,

-Turretinfan

Except a Man be Born Again, He Cannot See the Kingdom of God

Regeneration Precedes Faith

This is the first part of a response to Kangaroo|Dort. It is the positive exposition.

John 3:2-13
2The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

9Nicodemus answered and said unto him, How can these things be?

10Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

What is it that Jesus was conveying? Jesus was explaining that it is necessary to be regenerate in order to be saved. What did Jesus mean?

Jesus was challenging Nicodemus' assertion that, "We know that thou art a teacher come from God." Jesus knew well that the Sanhedrin rejected him. Thus, a little later, Jesus points out, "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" But before he gets there, he explains to Nicodemus why it is that not everyone believes.

It is necessary to be born of the Spirit in order to understand the things of the Spirit and consequently in order to believe the things of the Spirit. Furthermore, while we can see the effects of regeneration, it's like the wind: we don't see where it came from or where it is going next. The Spirit's action is invisible, and beyond our control.

Someone might object that to "see the kingdom of God" and to "enter into the kingdom of God" is a reference to heaven. This is incorrect for two major reasons:

1) What would be the point in context of telling Nicodemus that one has to be regenerate in order to go to heaven? I suppose one might assert that it is an example of "heavenly things" that Jesus mentions later, but it itself is really something that happens here on earth. Thus, to assert that it means that one must be regenerate to pass through the pearly gates, just does not fit the context.

2) Recall that the "kingdom of God" has a primary reference to salvation of one's soul. Thus:

Luke 17:21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

Mark 1:14-15
14Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

In other words, seeing the kingdom of God is appreciation of the gospel message. Entering into the kingdom of God is repenting and believing the gospel. Neither is possible without regeneration.

Why is that? Why is the rebirth necessary?

1 Corinthians 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

Paul's explanation is that the rebirth is necessary because man by nature thinks that the things of God are foolishness! It's not because the natural man does not have enough information, or because he needs a better teacher, it is because the natural man cannot understand spiritual things.

Indeed, he is not able to know them. He does not have that ability. This is contrary to the teachings of the Pelagians and similar modernists who assert that all men have the ability to understand spiritual things. After all, their argument goes, if God commands men to believe, he must give them the ability to do so. As can be seen from this verse: that does not follow. Instead, natural men does not receive the things of the Spirit and cannot.

This same principle is confirmed elsewhere in John's gospel:

John 1:12-13
12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Those who are believing on the name of God are they which were born of God.

But What about Prevenient Grace?

Someone who was willing to be subservient to the Scripture passages above, and yet preserve for all men the ability to believe, might argue that all men receive the new birth, and that not all make proper use of it. In other words, they would seem to say that Paul's comments about the natural man demonstrate that everyone has been given grace by God, so that there are no natural men. Let us, therefore, look at what else Paul says:

Galatians 4:28-29
28Now we, brethren, as Isaac was, are the children of promise. 29But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

In other words, the natural men (those born after the flesh) continue to persecute the regenerate men (those born after the spirit). Paul knew this from first hand experience: before his eyes were opened he persecuted the church.

Galatians 1:13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

Thus, we can see that natural men do exist. There are those who are not born again.

Romans 8:5-10
5For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6For to be carnally minded is death; but to be spiritually minded is life and peace. 7Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

Here again we see the same principle, the natural, carnal mind is God's enemy and not only is rebellious to God but cannot be otherwise. The only solution is for the Spirit of God to dwell in you.

We see the same themes in Peter's writings as well:

1 Peter 4:3-6
3For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: 4Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5Who shall give account to him that is ready to judge the quick and the dead. 6For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Many men in the flesh think we Christians are strange because we do not live according to the sexual revolution, according to the culture of drugging and excessive drinking, and because we do not worship without even graphical representations of our God. Some even speak evil of Christians for being too austere, too "iconophobic," or even too "puritanical."

Men in the flesh simply cannot understand how we devalue such things.

The reason for the difference is simple:

1 Peter 1:21-23
21Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

John explains the cause and effect relation in more detail in his first catholic epistle:

1 John 2:29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

1 John 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

1 John 4:7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1 John 5:4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

1 John 5:18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

Those are the effects of being born of God:

- doing righteousness;
- avoiding sin;
- loving/knowing God;
- believing that Jesus is the Messiah; and
- overcoming the world / having faith.

Titus 3:5
5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6Which he shed on us abundantly through Jesus Christ our Saviour; 7That being justified by his grace, we should be made heirs according to the hope of eternal life.

There is the flow: regeneration/renewal, justification (by grace, not works), and finally eternal life.

We can also see the same thing expressed other ways in Scripture:

John 9:39-41
39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Blindness is the natural state of man. Like the man in the preceding passage, men are born blind. They cannot see the Lord. They cannot believe on Him. But Jesus opens their eyes and they believe. That's the progression.

Mark 7:32-37
32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Just as he opens the eyes of the blind, Jesus opens the ears of the mouth and the tongue of the mute.

And the analogies do not stop there:

Matthew 11:5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

Luke 7:22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

Recall that this is what the prophets foretold:

Isaiah 29:18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

Isaiah 42:18 Hear, ye deaf; and look, ye blind, that ye may see.

Isaiah 35:3-10
3Strengthen ye the weak hands, and confirm the feeble knees. 4Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. 5Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6hen shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 7And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. 8And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. 9No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: 10And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

You see, there is the picture. God miraculously saves those whom Christ redeemed. That is why it is logically, soteriologically, and rationally necessary that regeneration precede faith. It must be that way, for the deaf cannot hear, the blind cannot see, the lame cannot come, the dead cannot respond. There must be life given and then we can run to Christ, and worship him, like the man born blind:

John 9:1-38
1And as Jesus passed by, he saw a man which was blind from his birth. 2And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
3Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. 4I must work the works of him that sent me, while it is day: the night cometh, when no man can work. 5As long as I am in the world, I am the light of the world. 6When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
8The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
9Some said, This is he: others said, He is like him:
but he said, I am he.
10Therefore said they unto him, How were thine eyes opened?
11He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
12Then said they unto him, Where is he?
He said, I know not.
13They brought to the Pharisees him that aforetime was blind. 14And it was the sabbath day when Jesus made the clay, and opened his eyes. 15Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
16Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.
Others said, How can a man that is a sinner do such miracles? And there was a division among them.
17They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?
He said, He is a prophet.
18But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20His parents answered them and said, We know that this is our son, and that he was born blind: 21But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. 23Therefore said his parents, He is of age; ask him.
24Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
25He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26Then said they to him again, What did he to thee? how opened he thine eyes?
27He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. 29We know that God spake unto Moses: as for this fellow, we know not from whence he is.
30The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32Since the world began was it not heard that any man opened the eyes of one that was born blind. 33If this man were not of God, he could do nothing.
34They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
35Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
36He answered and said, Who is he, Lord, that I might believe on him?
37And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
38And he said, Lord, I believe. And he worshipped him.

Even so it is with us: we were blind, but now we see. And we believe that Jesus is the Christ, the Son of God, and we trust in Him alone for salvation, worshipping Him.

May Christ be praised!

-Turretinfan