An Article on free will

[praise_yeshua]

Given the syntactical structure of John 3:1-8, the broader Johannine theology, and cross-referenced passages, I am confident that this passage does not explicitly teach that regeneration must precede faith in a temporal or logical sequence. However, I will approach the question with even greater scrutiny, examining both grammatical and theological nuances.

1. Detailed Grammatical and Syntactical Analysis
Key Verse: John 3:3 (TR)
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.

ἐὰν μή (ean mē) + subjunctive – This conditional construction expresses a necessary requirement but does not specify temporal sequence. It establishes a requirement for seeing the kingdom, not necessarily a process.

γεννηθῇ (gennēthē, aorist passive subjunctive of γεννάω) – The aorist tense often expresses undefined or punctiliar action, meaning the birth happens at a point in time but does not indicate whether it precedes faith logically or temporally.

οὐ δύναται ἰδεῖν (ou dynatai idein) – "He is not able to see" does not necessarily mean an inability to believe but rather a lack of perception or participation in God's kingdom apart from new birth.

The conditional structure (ἐὰν μή + subjunctive) shows that new birth is necessary for seeing the kingdom, but this does not inherently mean that it occurs before faith.

2. Logical Flow in John 3:1-8
Jesus rebukes Nicodemus for misunderstanding spiritual birth (John 3:4), then clarifies that being "born of water and the Spirit" (John 3:5) is necessary to enter the kingdom.

John 3:6 states, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," contrasting human effort with divine transformation.

Jesus compares this to the wind (John 3:8), showing the sovereign work of the Spirit but not establishing a precise sequence with respect to faith.

John 3:14-16 immediately emphasizes faith in Christ as the means of receiving eternal life.

3. The Broader Johannine Context
John 1:12-13 – "But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, who were born (ἐγεννήθησαν) not of blood, nor of the will of the flesh, nor of the will of man, but of God."


The perfect passive verb ἐγεννήθησαν (were born) does not require that regeneration precedes faith.

The structure suggests believing grants the right to become children of God, not that one must first be born again in order to believe.
John 6:40 – "Everyone who sees the Son and believes in Him may have everlasting life."

This verse links seeing and believing with eternal life, rather than making new birth a prerequisite for faith.
John 20:31 – "These things are written that you may believe... and that believing you may have life in His name."

If regeneration preceded faith, the verse would be expected to say, "That you may have life and thus believe."

4. Theological Considerations: Is Faith the Result of Regeneration?

Arguments for Regeneration Preceding Faith

Proponents (e.g., Reformed theology) argue that the natural man is dead in sin (Eph 2:1-5), and thus cannot believe without prior regeneration.

John 3:8 states the Spirit moves as He wills, suggesting sovereign regeneration.

Arguments Against Regeneration Preceding Faith

Faith is consistently the means of receiving eternal life (John 3:16; John 6:47).

The word regeneration (παλιγγενεσία, palingenesia) is never explicitly linked to a prerequisite for faith in Scripture.
Ephesians 1:13 states believers were sealed with the Holy Spirit after believing, not before.

5. Cross-References on Faith and New Birth
+ Ephesians 2:8-9 – "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God."
+ Acts 16:31 – "Believe on the Lord Jesus Christ, and you shall be saved."
+ 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 renewal of the Holy Spirit."

Final Conclusion
John 3:1-8 does not teach that regeneration temporally precedes faith. It establishes the necessity of the new birth for entering God's kingdom but does not define the order. The broader Johannine framework suggests that faith and new birth occur together, with faith being the means by which one receives new life.

Johann.

It is impossible for regeneration to precede faith.

How shall they call upon Him that they have not heard????

If you can get a "Calvinist" to have this simple conversation, they lose. They know it. That is why they ignore the conversation.

The means is always Jesus Christ. Faith is pleasing to Jesus Christ. Faith begins the journey to Jesus Christ.

 

[praise_yeshua]

I just want to make clear that it's always a choice on the part of the hearer as to whether or not he is willing to listen and learn from Christ's words. We are entrusted with God-given minds that need to be used properly. Of course the Holy Spirit has a direct hand in this synergistic process.

Amen!

Act 17:27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
Act 17:28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
Act 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
Act 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

God is too smart to believe coerced allegiance has any meaningfulness whatsoever.

 

[brightfame52]

Hath is old English for "has". The word "has" is present tense, not past tense. So it does not refer to those that already have a spiritual ear, whatever a "spiritual ear" might be. It certainly is not speaking of the born again, since to be born again is a decidedly New Covenant concept and the New Covenant, established with the death of Jesus Christ on the cross and inaugurated at Pentecost, had not yet come.

So who is it that Jesus is speaking about in verse 15? Who is the "he that hath ears" that Jesus is referring to? The answer is an easy one. Verse 14 says explicitly who they are; they are those who "are willing" to accept that John the Baptist is the Elijah who is to come.

Jesus tells us who it is who hears the word of God, Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

To be of God is to be saved.

 

[civic]

It is impossible for regeneration to precede faith.

How shall they call upon Him that have not heard????

If you can get a "Calvinist" to have this simple conversation, they lose. They know it. That is why they ignore the conversation.

The means is always Jesus Christ. Faith is pleasing to Jesus Christ. Faith begins the journey to Jesus Christ.

ditto

 

[brightfame52]

@praise_yeshua

How shall they call upon Him that have not heard????

How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

 

[Jim]

Matthew 13:11-13​

11 He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.
12 Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.
13 This is why I speak to them in parables: “Though seeing, they do not see; though hearing, they do not hear or understand.


Jesus appears to be telling his disciples that his use of parables is two-fold. The first reason is so that his disciples could learn the kingdom's secrets, while others, who were not among his disciples, would be left in the dark.

The first reason that Jesus gave for using parables was to impart "the knowledge of the secrets of the kingdom of heaven" to his disciples. The parables were a teaching tool to help them understand what he had to say to them.

More challenging to understand is the second reason Jesus gave for teaching in parables. Jesus taught in parables to keep some people from understanding what he was teaching. Jesus’ use of parables served to divide his listeners into two groups: his disciples, and everyone else. His disciples would be able to learn from them. But to those who were not his disciples, their meaning was obscure. By using parables, his disciples would be enriched, but others would be further impoverished.

Why Did Jesus Teach in Parables? - Topical Studies

On the surface, the parable was just an interesting story, one that was easily understood by the listeners and based on things within their own experience. But the parable also had a deeper meaning, illustrating a spiritual truth. In Jesus' use of parable...

www.biblestudytools.com

The reason for the parables was not to keep those not among his disciples in the dark; rather, it was to keep his enemies, like the Scribes and Pharisees, from having a reason to charge him with anything that would lead to his crucifixion too soon before it was time.

 

[civic]

@praise_yeshua



How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

thats specific to the pharisees who were at war with Jesus.

Context is king.

 

[Jay]

The reason for the parables was not to keep those not among his disciples in the dark; rather, it was to keep his enemies, like the Scribes and Pharisees, from having a reason to charge him with anything that would lead to his crucifixion too soon before it was time.

Another key reason Jesus used parables was to ignite curiosity and encourage personal reflection among His listeners. Parables often left questions unanswered, prompting His audience to ponder the messages further. While parables had straightforward meanings, they also invited listeners to explore the underlying truths and apply them to their lives.

 

[brightfame52]

thats specific to the pharisees who were at war with Jesus.

Context is king.

How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

 

[praise_yeshua]

The reason for the parables was not to keep those not among his disciples in the dark; rather, it was to keep his enemies, like the Scribes and Pharisees, from having a reason to charge him with anything that would lead to his crucifixion too soon before it was time.

Not really. I can see where some would try to make that claim......maybe a few of them.

His disciples often didn't understand the parables. If you will focus on this fact, you will understand why Jesus spoke to them the way He did.

It was to challenge them to reason their existence with natural things/facts. This life we live teaches us about spiritual things. This life is patterned after spiritual things.

 

[Johann]

@praise_yeshua



How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

Ignoring context, as usual.

Context:
This verse is found in John 8:47 and is part of a larger discourse where Jesus is having a confrontation with the religious leaders (Pharisees) of Israel. In this discussion, Jesus is emphasizing the differences between those who are truly of God and those who are not. He has been repeatedly challenging the Pharisees' understanding of God, claiming that their rejection of Him reveals a deeper problem: they are not of God.

The broader context of this passage involves Jesus asserting His divine authority and revealing the spiritual blindness of the Pharisees. In John 8:37-45, He talks about how they claim to be descendants of Abraham, yet their actions show that they are actually aligned with the devil.

This sets the stage for verse 47, where He speaks about the inability of the Pharisees to hear God's words due to their spiritual condition.


1. "He that is of God heareth God's words" (John 8:47a)

"He that is of God" (Greek: ὁ ἐκ τοῦ θεοῦ): This phrase refers to those who are spiritually aligned with God and born of God. To be "of God" means to belong to Him, to be regenerate and receptive to His teachings. The phrase indicates a close relationship with God, implying not just belief but a transformational relationship that results in hearing, accepting, and obeying God's Word.

"Heareth God's words" (Greek: ἀκούει τὰ ῥήματα τοῦ θεοῦ): The verb ἀκούει (akouei) is in the present tense, indicating a continuous or habitual action. This suggests that those who are of God do not merely hear God's words once but are continually receptive to them, listening and responding in obedience. The "words" (ῥήματα) refer to the utterances or teachings of God, often understood as the message of Christ or the Scriptures in general.

2. "Ye therefore hear them not, because ye are not of God" (John 8:47b)
"Ye therefore hear them not" (Greek: ὑμεῖς οὐκ ἀκούετε): The verb ἀκούετε (akouete) is again in the present tense, but here it is used in the negative, signifying that the Pharisees are habitually failing to hear or understand God's words. It is not merely that they physically hear but that they reject or are unreceptive to the message.

"Because ye are not of God" (Greek: ὅτι οὐκ ἐκ τοῦ θεοῦ ἐστέ): This phrase is critical. Jesus is explaining that their inability to hear God's words is directly tied to their spiritual condition. They are not "of God," meaning they are not spiritually born of God or regenerate.

Their hearts and minds are closed to God’s message because they have not been transformed by the Holy Spirit. Their rejection of Christ's teachings is evidence that they do not belong to God.

Theological and Doctrinal Implications:
Spiritual Receptivity and Regeneration:

Jesus’ statement points to the theological concept that spiritual receptivity to God's Word is dependent upon regeneration. In other words, only those who have been born of God and have the Holy Spirit dwelling in them are able to truly hear and respond to God's Word. This implies that spiritual blindness and deafness to God's message are not simply intellectual or moral failures but are deeply rooted in a person’s spiritual state.

The Contrast between the Pharisees and the Elect:
In this context, Jesus is directly contrasting the Pharisees with those who are truly of God. The Pharisees claim to be devout followers of God, but their rejection of Jesus and His message exposes that they are actually not aligned with God. This highlights the danger of self-righteousness and the importance of spiritual rebirth over mere religious observance or outward appearance. This also connects with Jesus' earlier words about being "children of the devil" (John 8:44), indicating that those who reject the truth of God are spiritually aligned with evil.

The Role of the Holy Spirit:
The passage underscores the role of the Holy Spirit in enabling believers to hear and respond to God's truth. In John 14:17, Jesus says that the Spirit is the one who dwells in believers, and it is the Spirit who guides them into all truth. The Pharisees’ rejection of Jesus’ words can be seen as an indicator of their lack of the Holy Spirit, further supporting the notion that the Spirit is crucial for spiritual understanding and discernment.


In John 8:47, Jesus explains that those who are truly of God hear and respond to God’s words because they have a spiritual connection with Him. The Pharisees, however, do not hear God's words because they are not of God, meaning they have not been regenerated and are spiritually blind to the truth. This passage speaks to the importance of spiritual rebirth and receptivity to God’s truth, emphasizing that only those who have been born of God can truly hear, accept, and live by God's Word.

Any other verses?

J.

 

[civic]

How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

those who listen and learn are the ones who hear and come as Jesus taught in John 6- same group Jesus is speaking with in John 8.

next fallacy

 

[brightfame52]

Ignoring context, as usual.

Context:
This verse is found in John 8:47 and is part of a larger discourse where Jesus is having a confrontation with the religious leaders (Pharisees) of Israel. In this discussion, Jesus is emphasizing the differences between those who are truly of God and those who are not. He has been repeatedly challenging the Pharisees' understanding of God, claiming that their rejection of Him reveals a deeper problem: they are not of God.

The broader context of this passage involves Jesus asserting His divine authority and revealing the spiritual blindness of the Pharisees. In John 8:37-45, He talks about how they claim to be descendants of Abraham, yet their actions show that they are actually aligned with the devil.

This sets the stage for verse 47, where He speaks about the inability of the Pharisees to hear God's words due to their spiritual condition.


1. "He that is of God heareth God's words" (John 8:47a)

"He that is of God" (Greek: ὁ ἐκ τοῦ θεοῦ): This phrase refers to those who are spiritually aligned with God and born of God. To be "of God" means to belong to Him, to be regenerate and receptive to His teachings. The phrase indicates a close relationship with God, implying not just belief but a transformational relationship that results in hearing, accepting, and obeying God's Word.

"Heareth God's words" (Greek: ἀκούει τὰ ῥήματα τοῦ θεοῦ): The verb ἀκούει (akouei) is in the present tense, indicating a continuous or habitual action. This suggests that those who are of God do not merely hear God's words once but are continually receptive to them, listening and responding in obedience. The "words" (ῥήματα) refer to the utterances or teachings of God, often understood as the message of Christ or the Scriptures in general.

2. "Ye therefore hear them not, because ye are not of God" (John 8:47b)
"Ye therefore hear them not" (Greek: ὑμεῖς οὐκ ἀκούετε): The verb ἀκούετε (akouete) is again in the present tense, but here it is used in the negative, signifying that the Pharisees are habitually failing to hear or understand God's words. It is not merely that they physically hear but that they reject or are unreceptive to the message.

"Because ye are not of God" (Greek: ὅτι οὐκ ἐκ τοῦ θεοῦ ἐστέ): This phrase is critical. Jesus is explaining that their inability to hear God's words is directly tied to their spiritual condition. They are not "of God," meaning they are not spiritually born of God or regenerate.

Their hearts and minds are closed to God’s message because they have not been transformed by the Holy Spirit. Their rejection of Christ's teachings is evidence that they do not belong to God.

Theological and Doctrinal Implications:
Spiritual Receptivity and Regeneration:

Jesus’ statement points to the theological concept that spiritual receptivity to God's Word is dependent upon regeneration. In other words, only those who have been born of God and have the Holy Spirit dwelling in them are able to truly hear and respond to God's Word. This implies that spiritual blindness and deafness to God's message are not simply intellectual or moral failures but are deeply rooted in a person’s spiritual state.

The Contrast between the Pharisees and the Elect:
In this context, Jesus is directly contrasting the Pharisees with those who are truly of God. The Pharisees claim to be devout followers of God, but their rejection of Jesus and His message exposes that they are actually not aligned with God. This highlights the danger of self-righteousness and the importance of spiritual rebirth over mere religious observance or outward appearance. This also connects with Jesus' earlier words about being "children of the devil" (John 8:44), indicating that those who reject the truth of God are spiritually aligned with evil.

The Role of the Holy Spirit:
The passage underscores the role of the Holy Spirit in enabling believers to hear and respond to God's truth. In John 14:17, Jesus says that the Spirit is the one who dwells in believers, and it is the Spirit who guides them into all truth. The Pharisees’ rejection of Jesus’ words can be seen as an indicator of their lack of the Holy Spirit, further supporting the notion that the Spirit is crucial for spiritual understanding and discernment.


In John 8:47, Jesus explains that those who are truly of God hear and respond to God’s words because they have a spiritual connection with Him. The Pharisees, however, do not hear God's words because they are not of God, meaning they have not been regenerated and are spiritually blind to the truth. This passage speaks to the importance of spiritual rebirth and receptivity to God’s truth, emphasizing that only those who have been born of God can truly hear, accept, and live by God's Word.

Any other verses?

J.

Observing whats in the context:

How can they hear if they are not of God ? Jn 8:47

47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

 

[Jim]

I know we are going to disagree.

The process of hearing, believing, and responding to Christ's words involves both divine initiation and human responsibility, but it is not a fully synergistic process in the way that some theological traditions define it. Instead, it aligns with God's sovereignty in drawing individuals and man's responsibility to respond.

1. Divine Initiative: The Holy Spirit Enables Understanding and Conviction

John 6:44 – "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."

John 16:8 – "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment."

Acts 16:14 – "Whose heart the Lord opened, that she attended unto the things which were spoken of Paul."

Only, a small comment in the account of Lydia in Acts 16 11-15. The Calvinists like to present Lydia as a biblical example of regeneration before faith. However, it is important to note that in verse 14 it says that she was "a worshiper of God". That is not the example of the unregenerate who is the enemy of God that the Calvinists like to promote. She believed in God. It is just that she had not yet heard the gospel message that Paul was preaching.

I would add also that in the account of John 6:44, a seasoned response to the extent of God's drawing is stated in the next verse.

John 6:45 It is written in the Prophets, 'And they will all be taught by God.' Everyone who has heard and learned from the Father comes to me--

That lines up perfectly with Romans 10:17. The source of faith is indeed God, but not by His act of regeneration; but rather, it is by being taught the things of God by the teacher and preacher. The key of that whole passage is in verse 21--"All day long I have held out my hands to a disobedient and contrary people."

 

[praise_yeshua]

Only, a small comment in the account of Lydia in Acts 16 11-15. The Calvinists like to present Lydia as a biblical example of regeneration before faith. However, it is important to note that in verse 14 it says that she was a worshiper of God. That is not the example of the unregenerate who is the enemy of God that the Calvinists like to promote. She believed in God. It is just that she had not yet heard the gospel message that Paul was preaching.

Lydia was a faithful Jew. She had found her Messiah.

 

[Johann]

Only, a small comment in the account of Lydia in Acts 16 11-15. The Calvinists like to present Lydia as a biblical example of regeneration before faith. However, it is important to note that in verse 14 it says that she was a worshiper of God. That is not the example of the unregenerate who is the enemy of God that the Calvinists like to promote. She believed in God. It is just that she had not yet heard the gospel message that Paul was preaching.

I fully concur @Jim.

J.

 

[praise_yeshua]

I fully concur @Jim.

J.

In other words, she had already had a practicing faith.

 

[synergy]

I know we are going to disagree.

The process of hearing, believing, and responding to Christ's words involves both divine initiation and human responsibility, but it is not a fully synergistic process in the way that some theological traditions define it. Instead, it aligns with God's sovereignty in drawing individuals and man's responsibility to respond.

1. Divine Initiative: The Holy Spirit Enables Understanding and Conviction

John 6:44 – "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."

John 16:8 – "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment."

Acts 16:14 – "Whose heart the Lord opened, that she attended unto the things which were spoken of Paul."

These passages show that God initiates the process by drawing, convicting, and opening the heart.

2. Human Responsibility: The Call to Respond in Faith

Matthew 13:9 – "Who hath ears to hear, let him hear."

John 5:39-40 – "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life."

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."

These passages demonstrate that man has the responsibility to seek, hear, and believe.

3. Is This Synergism?

In strict synergism (as in some Arminian views), God and man cooperate equally, with man's faith being an independent act of the will.

In monergism (as in some Calvinist views), God alone regenerates, and faith is entirely the result of this regeneration.

The biblical view appears to affirm that God initiates, enables, and calls—but does not force. Man must respond, but without God’s enabling, he would not respond rightly (John 6:44, 1 Corinthians 2:14).

This is not pure synergism, as man does not contribute to his salvation apart from God’s work.

However, it is not pure monergism either, because man is called to respond.

Instead, Scripture presents a tension between divine sovereignty and human responsibility, where God initiates and enables, and man must freely respond in faith.
In the 16th century, Protestant reformer Theodore Beza coined the term, "Semipelagianism," targeting Roman Catholicism. Just being honest, even though Augustine was Roman Catholic, Beza recognized that infant sprinkling didn't leave its object with only an inclination to sin. Semipelagianism to Beza attributes salvation partly to God’s grace and partly to human effort, which is a doctrine of Roman Catholicism. He was targeting a Roman Catholic perversion with his term. As a reaction, certain Roman Catholics embraced a late fifth century modification of John Cassian, a Syrian monk who moved to Marseilles, France and staked out a middle position between Augustine and Pelagius that was widely accepted, in essence accepting Beza's analysis.

"Semipelagianism" was weaponized after Beza to label any degree short of complete or hard determinism. Using logic as an explanation, they work anything smacking of "synergism" back all the way into Pelagianism, barely slowing down at Semipelagianism. The line follows: no one can make a decision or it is actually Pelagianism, which is a type of salvation by works because then someone not totally depraved can then be saved by works. With Beza, semipelagianism was the invention that original sin could become just an inclination to sin with water sprinkled on a baby's head.

Today I've noticed that Calvinists are fine with people who behave like Pelagians and call themselves Calvinists. This is widespread. Does the grace of God actually change someone or is he left with only an inclination to sin?

If a person is not a Calvinist, a lot, probably a large majority, of Calvinists would call him a Semipelagian. This would be one of those weaponized usages of the term several iterations after Beza. In my reading of Calvinists, someone is a Semipelagian if he is the ultimate decider (with the crucial adjective, "ultimate")? There can be only one ultimate decider and that is God, so if someone thinks a person needs to or can decide to be saved, then he's Semipelagian.

I think someone has to decide to be saved. And I'm saying I'm not Pelagian or Semipelagian. I can agree to original sin. I reject infant sprinkling. Total depravity. I don't believe man initiates salvation. Salvation is of the Lord. Faith isn't a work. We love God because He first loved us. I don't seek after God, but God works in me to will.

God gets all the credit and the glory for my salvation. But I still will. I still decide. I turn from idols to serve the living and true God.

J.

If someone is a "Semipelangian" (1/2 Pelagian), then what is his other half? Calvinist? That's like saying one is half pregnant and the other half not pregnant. The idiots who came up with that term are just that: idiots.

I use the term Synergy in the same sense that the Apostles called themselves Synergists (συνεργοι or συνεργουντος) in Mark 1:20 and 1 Cor 3:9.

In Mark 1:20, the Greek words του κυριου συνεργουντος translate to Lord’s Synergists/Fellow Workers and in 1 Cor 3:9 the Greek words συνεργοι θεου translate to God’s Synergists/Fellow Workers.

(Mark 16:20) εκεινοι δε εξελθοντες εκηρυξαν πανταχου του κυριου συνεργουντος (Lord’s Synergists/Fellow Workers) και τον λογον βεβαιουντος δια των επακολουθουντων σημειων σημειων αμην

(1 Cor 3:9) θεου γαρ εσμεν συνεργοι θεου (God’s Synergists/Fellow Workers) γεωργιον θεου οικοδομη εστε

Literal Translation of 1 Cor 3:9: God for we are God's synergists, God’s cultivation, God’s structure you are.

People's attempt to warp the Apostolic meaning of the word συνεργοι will not succeed. The silly notion that "God and man cooperate equally," or that man initiates everything or that God does not get all of the glory is just silly.

 

[Johann]

Lydia was a faithful Jew. She had found her Messiah.

And a certain woman, named Lydia,.... Whether this woman was a Jewess or a Gentile, is not certain, her name will not determine; she might be called so from the country of Lydia, which was in Asia minor, and where was Thyatira, her native place; Horace makes frequent mention of one of this name (g) and it might be a Jewish name; we read of R. Simeon ben Lydia (h); and as these seem to be Jewish women that met at this oratory, she might be one:


Lydia, as described in Acts 16:14, was a worshiper of God (Greek: "θεοσεβής" or theosebes), which implies she was a Gentile who was devout and likely adhered to the God of Israel, worshiping Him as a proselyte or a God-fearer.

The term "worshiper of God" suggests she was not a full Jewish convert (proselyte), but rather someone who was sympathetic to Judaism and attended synagogue worship, as seen in the passage where Paul encounters her by the riverside during a time of prayer.

"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." (Acts 16:14, KJV)

2. Lydia's Discovery of the Messiah

It is not explicitly stated in Acts 16 that Lydia had already found her Messiah before meeting Paul. The passage tells us that she was listening to Paul's message, and the Lord opened her heart to respond to the gospel. This suggests that while Lydia may have been a devout worshiper of God, she had not yet fully recognized Jesus as the Messiah until she heard Paul's preaching.

"Whose heart the Lord opened, that she attended unto the things which were spoken of Paul." (Acts 16:14)

This indicates that Lydia’s recognition of Jesus as the Messiah occurred after Paul’s preaching and through the work of the Holy Spirit in her life, leading her to believe in Christ.

So, while Lydia was indeed a devout worshiper of God and likely a Gentile who had embraced aspects of Judaism, it is more accurate to say that Lydia came to faith in Jesus as the Messiah after hearing Paul’s message, rather than having already found the Messiah before this encounter.

J.

 

[jeremiah1five]

John 1:13​

“Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

Not of blood.

Becoming a child of God has nothing to do with natural descent, pedigree, etc. @jeremiah1five needs to ponder this well. The Jews especially had this problem, for they trusted in Abraham (Luke 3:8). Descent and nationalism were real problems of Jews (Is 48:1-8; Ro 2:17-29). Paul declared Abraham’s children are not the children of God (Rom 9:6-8). We are the seed of Abraham, for we are Christ’s, his true Seed (Ga 3:16,29). Today there are British Israelites and similar sects that trust in vain genealogies.

Either the Abrahamic Covenant is made by God with Abram the Hebrew (Gen. 14:13) and his seed, or God lied.

13 And there came one that had escaped, and told Abram the Hebrew; Genesis 14:13.

Before the covenant God made with Abram the world was one language, one speech, and one people.
These people were descendants of Adam and Eve and are rightly called Adamites.
But God always had a separated class of people that were obedient to Him, the people that "called upon the LORD.:

26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD. Gen. 4:26.

It was God who placed a separation among the Adamites. God Himself made distinction between the seed of the woman and the seed of the serpent. God did this. He was already in the business of making separation among the Adamites. God commnded the people to "be fruitful and multiply and fill the earth (separate.)

Yet there was a people that disobeyed and remained TOGETHER.

But there was an indication of a separated people from the Adamites. This was the family of Salah:

23 And the children of Aram; Uz, and Hul, and Gether, and Mash.
24 And Arphaxad begat Salah; and Salah begat Eber.
25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Gen. 10:22–26.

Now, when we get to Salah it says he had a son and named that boy, "Eber," which means "crossed over."
What did Salah do? Does the naming of his son, Eber, commemorate Salah crossing over the Mighty Euphrates or the smaller Jordan in order to separate his family from the disobedient ones? At any rate God has been the great divider and divided the people first through familial ethnicities like Eber from where we get the word "Hebrew?"

Remember that designation. Eber is where we get the word "Hebrew." And the mere mentioning of that name by God takes it further when God makes a covenant-load of promises with Abram the Hebrew. God, in dividing the peoples between seeds and then through families God separates Abram from the rest of the Adamites and gives him promises of an heir and a great multiplication of his seed among the earth. But what really separated the people was covenant. And the sign of this covenant that brought separation was circumcision. Now, there are officially two masses of people on the earth. Obedient ones and the disobedient ones.

God did this. He is the One that brought radical separation among the peoples. God was the One to single out one family above the others, give that family (Abraham and Sarah) promises of an heir (specifying the heir would be a boy.) Abraham and Sarah were related. Both were of the family of Eber (Hebrew.) Isaac and his wife were also of the same Hebrew family. Jacob married of the same family. Sounds like the Hebrew family is marrying within the family. In time the family of Abraham's seed grow, and God prospers Abraham.

God is the One who is racial, ethnic. What He's done with Abraham's seed is spectacular. Abraham prospers, his seed prospers, God blesses this family above all the other family lines and in time through inbreeding Eber's family becomes great in the earth and the population explodes on the earth. The Mosaic Covenant with the Hebrew people is extended to all twelve sons of Jacob and their children and so on. Now, in this New Covenant the promises still stand out. God makes covenant promises with Abraham and his seed and circumcision separates these two ethnicities. Later, through Moses, God establishes more covenant promises but with Abraham's seed, a people called the children of Jacob/Israel.

So, yes, God is racial. God is ethnic. God has respect for the Hebrew people. God is setting up this people for deliverance from sin and death and setting them up for victory. But darker days are coming. Later, six million Jews will lose their lives in Hitler's Germany, but that day has not come yet. The children of Israel still hope on God's promises. Right now, there are a people that hate the Hebrew people. If the Hebrews were of the same non-covenant, uncircumcised peoples of the middle east there would be no conflict. But there is a conflict going on right now between two peoples: Those in covenant with God, an ethnic people called the Jews, and an ethnic people called Muslims.
Yes, God is racial, God is ethnic.
We'll just have to wait and see how it turns out at the end.