Does Grace Sherman rescue David Allen? Or does Allen's Appeal Backfire? What does it mean that 1 John 5:1a is "condition" and 1 John 5:1b is "consequence"

Previously (link), we considered David Allen's putative attempt to respond to James White's challenge regarding providing a consistent exegesis of 1 John 2:29, 1 John 4:7, and 1 John 5:1.  We observed that Allen provided both a written response and a video.  In this post, we consider the most central part of that response that has not been addressed to date.

The following is a transcript from Allen's video (starting around 38 minutes, 47 seconds into the video):

Number four, semantic structural analysis. As linguists Grace Sherman and John Tuggy demonstrate with respect to 1 John 5:1, the semantic structure of the two propositions, proposition one, if anyone believes that Jesus is God's anointed, and proposition two, he is the one whom God has caused to live spiritually, i.e. be regenerated. Now notice this: semantically what is being communicated there -- the communication relationship there is one of condition consequence from a semantic standpoint. The condition is faith and precedes the consequence, which is regeneration. This is the natural way to interpret the verse. 

This closely follows p. 3 of Allen's written response, so closely that we can say he's just reading his written response:

There another place in the video where Allen makes reference to his position on this point. Starting around 21 minutes, 39 seconds into the video, Allen responds to Flowers by saying (transcription, as with the previous transcription, is Youtube's, lightly cleaned up by the present author):

Right. Well, I'm going to go ahead and raise some eyebrows by saying that I'm going to differ with you and Carson a little bit, because I actually think there are good reasons to think that 1 John 5:1 really can't be interpreted to argue for regeneration preceding faith.

But it's not on grammatical grounds. I'm going to get to all this in a minute. I'll just tease this right now. It's rather on semantic grounds. Semantic structure makes it pretty clear that what's happening there is faith preceding regeneration. So I'm a little bit stronger on that. I understand what Carson is saying. I don't disagree with what Carson is saying except to say that I think when you bring in the full orbed -- all of the exegetical material -- looking at it from a semantic perspective, contextually, you don't have a case for regeneration preceding faith, but you can have a case for faith preceding regeneration. So that would sort of be okay be how I might word that. 

I previously mentioned that I don't know what difference Allen intends between semantic and grammatical grounds, but at that time I did not have the benefit of having Sherman's work in front of me.  Incidentally, the book is published by "Summer Institute of Linguistics" in 1994 and lists as authors, "Grace E. Sherman and John C. Tuggy." The publisher has bios on a number of their authors (link to bios) but neither Sherman nor Tuggy are on the list.  I was able to locate archives of publications attributed to Tuggy (link), which shows an active interest in linguistics; the archives similarly listed a shorter two other linguistic-related publications associated with Sherman's name (link). Not that credentials are the be-all or end-all, but I was not able to locate any information regarding whether these authors have any specific training.  I only mention this because Allen calls them "linguists," in citing them. 

In order to respond to Allen, it's necessary to consider Sherman's book, of which page 91 is the single cited page.  On the other hand, in view of James White's challenge, it would be good also to consider whether Sherman anticipated the challenge (by more than two decades!) and provided the answer to the problem of applying Allen's (borrowed) analysis(?) at 1 John 5:1 to 1 John 2:29 and 1 John 4:7.

Sherman has a note that is of particular interest at 1 John 2:29 and then nothing at all of interest at 1 John 4:7, except that her silence as to the parallel structure suggests she simply has not considered the issue.  From Sherman's analysis and conclusions for 1 John 2:29 and 1 John 4:7 we can more clearly demonstrate the fundamental inconsistency at 1 John 5:1.

First, pp. 55-56 address 1 John 2:29a:

Notice that in the "Relational Structure" section, Sherman does not break down 2:29b.  However, when analyzing 2:29a, Sherman says that "The Greek grammatical structure indicates a condition-CONSEQUENCE relation. However, we know that the protasis of the condition is true, so that this functions as a reason-RESULT, here encoded as 'since'."  

When it comes to analyzing 2:29b, Sherman says that the Greek "has been begotten" is figurative, and that this signifies spiritual regeneration.  Thus, Sherman translates/interprets the text as "if anyone continues doing what is right, then God has caused him to live spiritually."

Second, pp. 79-81 address 1 John 4:7c:

As can be seen, Sherman does not further divide 1 John 4:7c, but treats the unit as a 'HEAD".  Sherman identifies the first appeal in this section (including 1 John 4:7) as "In a sense, this is the climax of the whole Epistle."  This is reasonable observation.  Note as well that once again Sherman explains "has been born from God" figuratively, in this case translating/interpreting it as "if anyone loves his Christian brothers, he has been caused by God to live spiritually and he knows God experientially" and to explain it thus:

The context shows that physical birth is not in view here; what is referred to is God's causing us to live eternally, that is, to associate properly with God, as a child with a father in a family.

Within the argument John is making, Sherman properly considers that 4:7c fits logically under "Love has its source in God," (i.e., 1 John 4:7b).  This, of course, is behind a right understanding of 1 John 2:29b as well: because God is the source of righteous acts, we know that the one who continues in doing what is righteous got that from God.

The challenge, of course, is to apply this same principle consistently when it comes to 1 John 5:1a-b (according to Sherman's division).  As noted above, p. 91 is the single page of Sherman's work that addresses 1 John 5:1a-b:

Note that on the page, Sherman has divided 1 John 5:1a as "condition" and 1 John 5:1b as "CNQ" (p. vi explains that this abbreviation means "consequent").  Allen asserted that "linguists Grace Sherman and John Tuggy demonstrate" but, as you can see, there is mere assertion, not demonstration.  Incidentally, I have referred to the author as "Sherman" instead of "Sherman and Tuggy" because of the preface of the book, which indicates that the initial work was Sherman's and that Tuggy (to paraphrase) beefed up the justifications of the positions set forth by Sherman.  In cases where there is bare assertion, it seems better to credit Sherman.

Note, however, that the "NOTES" skip right past 1 John 5:1b, and the notes on 1 John 5:1 are focused on the title "Christ."  

Nevertheless, Sherman twice provides the translation/interpretation: "If a person believes that Jesus is God's Anointed One, he is one whom God has caused to live spiritually."  

I should add that the discussion of 1 John 5:1 resurfaces on the next pair of pages, pp. 92-93:

Notice here that the translation/interpretation offered pushed into a chiastic structure.  Sherman argues that "there is no doubt that the whole verse is an aphorism" and again "Verse 1 is a generalized statement in which the actors are unspecified or unidentified ...." (p. 93)

Recall from James White's challenge:

The Provisionist position is that 1 John 5:1 must be understood with the substantive participle in the present, "Everyone who believes (as a result) is born from God."  I believe the natural reading is "everyone believing has been born from God," with the perfect passive action preceding and conditioning the action of the participle. 

Based on the interpretation/translations offered by Sherman, it seems that notwithstanding the "condition/consequence" labelling, Sherman supports White more than Allen.  Specifically note:

• 1 John 2:29b "if anyone continues doing what is right, then God has caused him to live spiritually."
• 1 John 4:7c "if anyone loves his Christian brothers, he has been caused by God to live spiritually and he knows God experientially" 
• 1 John 5:1b "If a person believes that Jesus is God's Anointed One, he is one whom God has caused to live spiritually."

This (of course) agrees with White's analysis as to the relative time issue.

What then of the condition/consequence point?  Recall that Sherman had identified something as being condition/consequence based on Greek grammar, but based on knowledge that the protasis is true, Sherman recategorized as reason-result, at 1 John 2:29a.

So, what are some other examples of condition/consequence and reason/result offered by Sherman?  At p. 24 we see multiple examples:

What we can glean from these examples is that if we assume that Sherman has common sense, we see that she is not using "condition/consequence" to mean that the condition is the cause of the consequence.  Rather, Sherman is using "condition" and "consequence" to express the fact that the truth of the condition statement guarantees the truth of the consequence statement. 

I wish there were a better explanation, but it seems that Allen may have mistakenly assumed that Sherman's "condition/consequence" meant something like "cause/effect," when it plainly does not (see multiple instances on p. 24 that cannot reasonably be thought to be cause/effect).  As a result, it seems that Allen has quoted Sherman as supportive of his position, when Sherman does not address the specific conclusion of the relative timing of initial faith and being born of God and her proposed interpretation/translation most closely aligns with James White's.

Sherman does not say that the condition is faith or that this precedes the consequence, nor that the consequence is regeneration.  Instead, Sherman says that the condition is the statement (the portion following the if, of course) "If anyone believes that Jesus is God's Anointed One" and the consequence is the statement "he is one whom God has caused to live spiritually."  Notice that Sherman uses the the present tense for the condition statement and the perfect tense for the consequent statement.  The meaning of condition/consequence in this analysis is that if the condition is true, then the consequence is true.  In other words, if A is 5:1a is true, then 5:1b is true.  That's all that "condition" and "consequence" means here.  Moreover, given that Sherman has maintained the present/perfect distinction, the most natural read of the text is parallel to that of 1 John 2:29b and 1 John 4:7c.

Finally, for the same reason that 1 John 2:29a is grammatically a condition-consequence statement, so also is 1 John 2:29b and 1 John 4:7c.  And Sherman does not offer any reason or explanation (or even assertion) to handle these three parallel texts differently from one another.

James White's 1 John 5:1 Challenge - Some Key Points

Recently, James White issued a challenge (link to challenge) to Dr. David L. Allen regarding Dr. Allen's interpretation of 1 John 5:1.  Dr. Allen responded, putatively "accepting" the challenge (link to written response - link to video response).  However, I have provided a detailed response explaining why the response does not address the challenge that was offered (part 1 - part 2 - and short summary).

According to Allen, the "semantic structure" of 1 John 5:1 indicates that the text means that faith produces regeneration.  However, White's challenge was to apply the same methodology to parallel passages at 1 John 2:29 and 1 John 4:7.  If one were to apply the same methodology, those passages would teach that doing righteousness produces regeneration and loving God produces regeneration, respectively.  As those are absurd results, Allen's methodology must be wrong.  However, even despite allegedly "accepting" Dr. White's challenge, Dr. Allen has not addressed how his methodology can be consistently applied to 1 John 2:29 and 1 John 4:7 without producing absurdity.

There is more, but that's the core of the issue.

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?