"I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing" (Lord Jesus Christ, John 15:5), so the fruit of believing in Jesus is constrained to exclusively we who live in Jesus and Jesus living in us. We Christians cannot believe in Christ apart from Christ for thus is the Word of Christ!
Once again you ignore the point previously noted. This not about the ability to believe but the ability to live the Christian life
Even the unregenerate who fell away were able to believe
Luke 8:13 (KJV 1900) — 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
"
Truly, truly, I say to you, unless one is born again he cannot see the Kingdom of God" (Lord Jesus Christ,
John 3:3), so a dead in sin person cannot righteously perceive King Jesus of the Kingdom of God unless that dead in sin person is born anew by God.
Lord Jesus establishes His equivalency of "
see" and "
perceive" in His blessed saying "
You will indeed hear but not understand, and you will indeed see but not perceive" (Matthew 13:14).
In the very same dialog that Jesus opens with "
Truly, truly, I say to you, unless one is born again he cannot see the Kingdom of God" (John 3:3) and linguistically confused you sees "
John 3:3 see here is equivalent to entering or experiencing not observing", Jesus declared in the closing of the dialog “
he who practices the Truth comes to the Light, so that his works may be manifested as having been wrought in God” (
John 3:21), so the "
work" of "
see the Kingdom of God" is "
wrought in God".
Your belief of "
John 3:3 see here is ... not observing" is anti-truth. Christ literally and figuratively uses the word "
see" here which denotes "observe".
Once again you simply ignoring previously cited facts and argument
5. see someth.=experience someth. (Ps 26:13); good days 1 Pt 3:10 (Ps 33:13; τ. βασιλείαν J 3:3. θάνατον see death=die Lk 2:26; Hb 11:5 (cf. Ps 88:49; Anth. Pal. 6, 230 ἰδεῖν Ἀίδην); grief Rv 18:7 (cf. 1 Macc 13:3 τὰς στενοχωρίας; Eccl 6:6 ἀγαθωσύνην). τὴν διαφθοράν experience decay=decay Ac 2:27, 31; 13:35-7 (all Ps 15:10); τ. ἡμέραν (Soph., Oed. R. 831; Aristoph., Pax 345; Polyb. 10, 4, 7; 32, 10, 9; Ael. Aristid. 32 p. 601 D.; Lam 2:16; Jos., Ant. 6, 305): τὴν ἡμέραν τ. ἐμήν J 8:56; μίαν τῶν ἡμερῶν Lk 17:22
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur (Chicago: University of Chicago Press, 1979), 221.
4. to experience ⇔ see — to experience something, conceived of as being present during the experience so as to view it
Rick Brannan, ed., Lexham Research Lexicon of the Greek New Testament (Lexham Research Lexicons; Bellingham, WA: Lexham Press, 2020).
As seen the context of John 3:3 is speaking of experiencing not believing as you falsely claimed
Observed this well known Calvinist commentary
cannot see—can have no part in (just as one is said to “see life,” “see death,” &c.).
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (vol. 2; Oak Harbor, WA: Logos Research Systems, Inc., 1997), 131.
And this Calvinist Greek Scholar
He cannot see the kingdom of God (οὐ δυναται ἰδειν την βασιλειαν του θεου [ou dunatai idein tēn basileian tou theou]). To participate in it as in Luke 9:27. For this use of ἰδειν [idein] (second aorist active infinitive of ὁραω [horaō]) see John 8:51; Rev. 18:7.
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Jn 3:3.
And Calvin himself
To SEE the kingdom of God is of the same meaning as to ENTER INTO the kingdom of God, as we shall immediately perceive from the context
John Calvin and William Pringle, Commentary on the Gospel according to John (vol. 1; Bellingham, WA: Logos Bible Software, 2010), 108.
Also other verses using the word see
Luke 2:26And it was revealed unto him by the Holy Ghost, that he should not
see death, before he had seen the Lord’s Christ.
John 3:36He 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 8:51Verily, verily, I say unto you, If a man keep my saying, he shall never
see death.
Heb 11:5By faith Enoch was translated that he should not
see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
It is clear an honest handling of this word shows it pertains to experience, to enter, to obtain
“
You did not choose Me, but I chose you” (Lord Jesus Christ,
John 15:16) and “
I chose you out of the world” (Lord Jesus Christ,
John 15:19), so Jesus exclusively chooses His disciples/believers yesterday, today, and tomorrow (if He causes tomorrow).
Once again ignoring rebuttal
Again Christs choice of his apostles
His disciples were given to him by the Father.
John 17:6–12 (NASB 2020) — 6 “I have revealed Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have followed Your word.
From them he chose 12 to be apostles
Luke 6:13–16 (ESV) — 13 And when day came,
he called his disciples and chose from them twelve, whom he named apostles: 14 Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, 15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor.
John 6:70 (ESV) — 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.”
John 13:18 (UASV) — 18 I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘He who eats My bread has lifted up his heel against Me.’
clearly Christ chose his apostles
Ye have not chosen me. The word here translated chosen is that from which is derived the word elect, and means the same thing. It is frequently thus translated,
Mar. 13:20;
Mat. 24:22,
24,
31;
Col. 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. See
Jn. 6:70; also
Mat. 4:18–22.11 Albert Barnes,
Notes on the New Testament: Luke & John (ed. Robert Frew; London: Blackie & Son, 1884–1885), 341.
consider the various choices here
Matthew 22:1–14 (ESV) — 1 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.” ’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests. 11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”
Think of how many times passages like John 15:16 (“You did not choose me; I chose you…”) are used as proof texts for the Calvinistic belief of individual election to salvation when clearly Jesus is speaking to His servants who are being prepared to take the invitation to the rest of the world. They are using Divine Choice #1 as proof for their belief about Divine Choice #3.
Divine Choice #1: The choice of His servants, who were given the task of sending out the invitation.
Divine Choice #2: The choice to send the invitation first to His own and then to all others.
Divine Choice #3: The choice to allow only those clothed in proper wedding garments to enter the feast.
In John 15:16 we have the choice of the apostles
You simply repeat your argument without ever addressing rebuttal
