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There is no Scriptural language that relates a saint as a sinner, because believers are “not in the flesh” (Ro 8:9), that is, they are no longer after or desirous of the old man or sin nature. Though the old man is ever opposing God’s will in us (Gal 5:17), and that “it is not subject to the law of God, neither indeed can be” (Rom 8:7), God ensures that the desire and will of those reborn will always be that which is of “His good pleasure” (Phl 2:13); and it’s not as though a believer could ever overpower God’s will to prevent this “work” in them if they have sincerely chosen to be right with Him! The purpose of the “work” is to “keep you from falling” (Jde 1:24). Believers will realize the difference concerning their sins before and after rebirth, in that the degree of decadence and the frequency of the sins are in a progression of lessor capacities, as the Spirit using the new nature from the Lord Jesus (Eph 3:16) guides and enables them to continue to “be conformed to the image of His Son” (Ro 8:29).
The clay can never have power over the Potter, and when asked to be made according to His will and pleasure, it cannot be overcome—unless the Potter can be overpowered by the clay (Rom 9:21). Rebirth always manifests permanently yielding all to God! Though the sin nature remains indwelt in the saint (Ro 7:17, 20), his heart and mind will never again be in it.
Just as the Word of God must be “spiritually discerned” (1Co 2:14) in order to establish salvation, so must it in like manner be apprehended in order to establish growth from salvation; as the saved needs continual deliverance from the old man’s opposition. This initially involves an adequate knowledge of Scripture, especially the Epistles, where the majority of spiritual growth in Christ’s image rests. The more of this NT growth supply is accessed, the more those reborn come to know the teachings of the precious Holy Spirit apart from man’s teachings (1Co 2:13).
The very reason why Scripture is often difficult to sufficiently discern pertaining to certain passages (mostly the Pauline spiritual growth truths) is for the purpose of requiring sincere and persistent exercise of repetitious reading and study. This accommodates the believer in keeping the mind on God while through prayer seeking His guidance. Those who profess to be reborn will know for certain if they are, because “The Spirit Himself bears witness with our spirit that we are children of God” (Rom 8:16).
There are many scriptural passages that appear to refute the teaching of permanent rebirth, but none actually do so. In my opinion they exist in Scripture in the difficult way they read for the sake of causing the believer to maintain a continuously sincere study search and progression of adequate understanding if the Scriptures (esp. the NT Epistles). Myself, I’ve found more consistent accuracy with Biblical truths of the NT among commenters (e.g. J Gill, A Barnes, etc.) that were within the 1600-1800’s than in any other time frame, probably due to the advantage of less prevalence of non-biblical teachings that have developed within the last century or so. All Scriptural passages that seem to covey the concept that one who is reborn can be lost are welcome to be presented and we can “reason together” (as much as we can for those willing) with God’s guidance in His “Word of Truth” (Psa 119:43; 2Co 6:7; Eph 1:13; 2Ti 2:15; Jas 1:18).
To the Father be the glory by the Life of His Son in the saint through Their precious Holy Spirit in the saint!
The clay can never have power over the Potter, and when asked to be made according to His will and pleasure, it cannot be overcome—unless the Potter can be overpowered by the clay (Rom 9:21). Rebirth always manifests permanently yielding all to God! Though the sin nature remains indwelt in the saint (Ro 7:17, 20), his heart and mind will never again be in it.
Just as the Word of God must be “spiritually discerned” (1Co 2:14) in order to establish salvation, so must it in like manner be apprehended in order to establish growth from salvation; as the saved needs continual deliverance from the old man’s opposition. This initially involves an adequate knowledge of Scripture, especially the Epistles, where the majority of spiritual growth in Christ’s image rests. The more of this NT growth supply is accessed, the more those reborn come to know the teachings of the precious Holy Spirit apart from man’s teachings (1Co 2:13).
The very reason why Scripture is often difficult to sufficiently discern pertaining to certain passages (mostly the Pauline spiritual growth truths) is for the purpose of requiring sincere and persistent exercise of repetitious reading and study. This accommodates the believer in keeping the mind on God while through prayer seeking His guidance. Those who profess to be reborn will know for certain if they are, because “The Spirit Himself bears witness with our spirit that we are children of God” (Rom 8:16).
There are many scriptural passages that appear to refute the teaching of permanent rebirth, but none actually do so. In my opinion they exist in Scripture in the difficult way they read for the sake of causing the believer to maintain a continuously sincere study search and progression of adequate understanding if the Scriptures (esp. the NT Epistles). Myself, I’ve found more consistent accuracy with Biblical truths of the NT among commenters (e.g. J Gill, A Barnes, etc.) that were within the 1600-1800’s than in any other time frame, probably due to the advantage of less prevalence of non-biblical teachings that have developed within the last century or so. All Scriptural passages that seem to covey the concept that one who is reborn can be lost are welcome to be presented and we can “reason together” (as much as we can for those willing) with God’s guidance in His “Word of Truth” (Psa 119:43; 2Co 6:7; Eph 1:13; 2Ti 2:15; Jas 1:18).
To the Father be the glory by the Life of His Son in the saint through Their precious Holy Spirit in the saint!
