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BIBLE STUDY COURSE

ETERNAL (Aionios) LIFE
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Lesson -5

HE THAT BELIEVETH
HATH AIONIOS LIFE'
Scripture: Jn 2:23-25
Texts: Jn 3:36; James 1:18, 21
Intro:
Jesus had spent another successful day in
Jerusalem, "many believed in His Name" when they saw
the miracles which He did. The man, Nicodemus, must have been
present when Jesus performed the miracles and without a doubt, was
also one of those who `believed in His Name.'
Filled with encouragement he ventured out into the dark streets of
Jerusalem on a mission of urgent need, a mission that has been greatly
misunderstood by over-zealous preachers trying to `reach the lost' for
Messiah; and it's `subject' shamefully misrepresented.
I. WHAT NICODEMUS WANTED TO KNOW FROM JESUS.
A. Nicodemus the Pharisee, came to Jesus by night.
1] He was a member of the Sanhedrin and as a man of position in
Jerusalem, he came to Jesus with a burning question in his heart and
mind which could not be put off until a more convenient time.
2] To his surprise Jesus began to answer his question before he had
time or opportunity to frame it into words [v. 3b].
3] But to Nicodemus the term "born anew" [`born from above']
was unfamiliar [vv 3-8]. Thus did Jesus disclose the essential sight of the
Kingdom –the resurrection! A `birth from among the dead,' whereby
we would then "see the Kingdom of God.
4] But Nicodemus, lost in confusion, perhaps startled that his
inquiry was answered so pointedly, asked, `How can these things be?'
Gently, but firmly Jesus reproved him for his apparent ignorance of the

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use of the term `birth' [in the O.T.] as expressing a `begetting from the
dead.'
5] "Art thou the teacher of Israel, and knoweth not these things?"

B. Although not too obscurely, the doctrine of a resurrection birth

appears in the O.T., but always as a complementary sign of the Kingdom
to come [Isa 26:17-19; 66:7-9; Mic 5:3; Ps 2:7 with Ac 13:33, Heb 1:5].
1] Numerous passages disclose the relationship of the resurrection
and the Kingdom. They go together!
2] But Nicodemus' concern was not simply to "see the Kingdom'! He
wanted and expected to be a RULER, certainly not one being ruled over.
Jesus answered, "unless anyone is born out of water and of Spirit, he
cannot enter into the Kingdom of God.'
3] The spiritual nature of that relationship was totally unfamiliar to
him. `A birth?' A `spiritual birth' which we could witness it's effect, but
not it's source, as the wind? What could this be?
4] The concept of the spiritual nature of the resurrection birth was
then in it's early stages, as far as men were concerned.
a] John the Baptist came gathering a people `prepared for the
Lord.' He baptized them.
b] Jesus too was baptized that He might be made manifest to
Israel as the Messiah, but few understood the relationship between the
symbolic resurrection birth and the sonship of Messiah [Mt 3:13-17;
Rom 1:3-4].
c] Jesus felt a divine impatience to fulfill what had been
publicly declared in His watery grave [Lk 12:50; Mt 20:23].
d] This birth is now openly symbolized in Scriptural baptism
[Rom 4:17]. It is the sign of the New Covenant by which we enter into
`His death' [Rom 6:3-4], and becomes a spiritual reality to us as we
"walk with Him" [Rom 6:11].
5] Thus Jesus is the firstborn, and the faithful baptized believer is
called `firstborn' when they are identified with Him [Col 1:15-18; Heb
12:23; Rom 8:28-29].
C. How clearly we now see the relationship of God and the faithful as
being that of a `Father' and `sons and daughters.'

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 1] Even the believers of the Old Covenant enjoyed this relationship
[cf. Deut 14:1; 32:6, 19; 1 Chron 29:10; Ps 82:6; 103:13; Isa 1:2; 30:1,
9; 43:6, 19; 1 Chron 29:10; Ps 31:9; Hos 1:10; Mal 1:6; 2:10; Ezec
36:25-37; cf. Jn 3:5].
2] Paul's words in [Gal 3:23-4:2] discloses that those under the Old
Covenant [not the Gentiles] were as much `children' as those under the
New Covenant are today. The distinction is that those under the New
Covenant [`the members of the Lord's body'] enjoy the position of
`mature sons' [as Messiah is], as those who have attained their legal age
and are free of the old teacher and her restraints.
3] The Old Covenant saints were children and heirs of the
`promised Kingdom of God,' and the New Covenant concept of the filial
relationship of the mature Son, while more vivid is NOT at all new.
4] As `the teacher of Israel' Nicodemus was justly reproved for his
apparent ignorance. But the rebuke did NOT imply that he should have
understood the resurrection as a `spiritual reckoning' made effective by
the Spirit in the life of a faithful baptized believer.
5] "Born from the dead by the Spirit of Holiness" must become a
spiritual reality in all who would enter into the Kingdom as heirs, ruling
and reigning with Messiah, for that is the kind of life He calls Aionios
Life.'
a] Some might contend that if the term "born anew" refers to
the resurrection, and all the saved will be resurrected at Messiah's
Second Advent, then all the saved are "born anew."
b] Are they really? All the saved, regardless of any and all
eventualities will be `born anew' [raised from the dead] at His coming,
they all shall `see the Kingdom' when they stand alive in their bodies in
that glorious day of Messiah.
c] Where, then, is there any harmony in a resurrection birth?
Simply here: In the Scriptures the term is never used of anyone during
this present age, except those who experience, by faith, a resurrection
birth and "walk in a new life." And such, like it or not, demands our
baptism and submission to the will of God throughout our pilgrimage in
this age.
6] How can this thing be? Those who trust Jesus as their Savior

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and who repent toward God are Scripturally baptized [dead, buried, and
resurrected] by faith . . .today! Only such as are thereafter faithful in
their profession before many witnesses are such as are `walking in a new
life,' and are the heirs of Aionios Life in the Kingdom to come.

II. The birth speaks of a living holy relationship exclusive to those in

the `body of Messiah.'
A. It is a relationship to God the Father . . .
1] Wrought by Jesus the Son wrought within the lives of faithful
believers by the power of the Spirit, as men and women humbly
continue to submit to the will of God through habitual repentance,
confession of sin and faith.
2] It is the essential circumstance in which faithful believers share
in the promised Aionios Life today, a foretaste of the Age to come
afforded by the indwelling Messiah. Without it, there is only `spiritual
death,' resulting in nothing more than `salvation from hell' and the
prospect of the `Wrath of God.'
3] "As Moses lifted up the serpent in the wilderness" for the
salvation of the lives of those `unfaithful believers' in Israel who were
not worthy [because of unbelief] to enter in and inherit the `promised
land,' even so, the Son of God was lifted up that we may continue to
have faith in Him and `may not perish' [as they did] but may have
Aionios Life [Jn 3:14-15].
4] God's bountiful love for the world is to this end, that none
should perish, but shall have that great quality of life which is possessed
by an abiding faith.

B. The necessity of the resurrection birth . . .

1] The necessity for the `complete deliverance' of man is a
powerful keynote which we dare not neglect, ignore, or misrepresent.
Let us always take care that our preaching and teaching be Scriptural lest
our emphasis and spiritual applications be to `salvation from hell,'
instead of those things to which they are intended.
2] The resurrection birth is not an `agent of salvation' [especially
not of `salvation from hell'], it is merely a circumstance. It is Jesus who

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continues to save, the `resurrection birth' merely affords an opportunity
for Him to demonstrate His LIFE in ours.
3] The teaching in the New Covenant concerning the resurrection
birth [theologically called, `The New Birth,' [although this term is not
found in the KJV, it is "Palingenesia," a compound word made up of
`palin' [again, anew] and `genesis' [birth] and found only in (Mt 19:28)
and (Titus 3:5) where it is translated as `re-generation.'] was given to
instruct baptized believers concerning the nature of their spiritual
relationship with God through faith in Jesus. But, while it cannot be
over-emphasized, it can and has been `mis-applied!'
4] This figure is real according to God's reckoning [Rom 4:17], for
only those Scripturally baptized are "dead to sin" [Rom 6:;11 13],
considered "righteous" [Rom 3:22]; a "new man" [Eph 4:24]; "sons,"
"adopted," and "firstborn" [1 Jn 3:1; Gal 4:4-6; Rom 8:29 with Heb
12:23]; "saints" [1 Cor 1:1]; and "glorified" [Rom 8:30].
5] How can these things be? Because only such can say "as He is
so are we in the world" [1 Jn 4:17]. In the Congregation we are `His
other self' [Eph 5:31], and are a living expression of the `oneness' [Jn
17:21] of this new relationship which is made spiritually real and
effective by the `Earnest' [Eph 1:12, 14] of the Spirit.
6] On that glorious Resurrection Day, all the saved `will be born
again from the dead. . ,' but only those born from above NOW, today,
[by faith. . . ] will be glorified with Messiah and inherit Aionios Life!
These are `born' ahead of their time. By faith! It is symbolized in
baptism and spiritually experienced by walking in `newness of life.' By
experiencing the New Life now!
C. A Popular and Serious Error introduced by Protestants...
1] There is an assumption that an `equation' somehow exists
between `physical birth' and `spiritual birth.' That what is inherent in
`physical birth' is equally inherent in `spiritual birth'; that whatever may
be predicated of one may likewise be predicated of the other.
2] Laboring under such a delusion many conclude that `spiritual
birth,' like `physical birth,' is irrevocable. "If one is born," they ask,
"how can he possibly become unborn?' Then add, with a large measure
of satisfaction with their logic, "We may be wayward, disobedient, and

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unfaithful sons, but we must forever remain our father's own sons."
3] In defense of what seems to be an obviously `logical conclusion'
they proceed in good conscience to impose unwarranted and fanciful
interpretations and applications on many simple terms of Jesus and the
Apostles, and upon many plain and explicit warning passages in the
New Covenant.
4] Yet the very difference that exists between `physical' and
`spiritual birth' is what leads us to Aionios Life.' The physical effects the
inception of the `life' of the subject in toto, whereas the `spiritual'
involves a transition from a `mode of life' to another. Some object
saying that when `our spirits are saved' (?) we pass `out of death to life'
becoming a `new creation in Messiah Jesus' and are a `born again child
of God.'
5] Not so! The man "dead in sins and trespasses" may well be a
wayward believer! One who is personally accountable for his wasted life
and his sins, and who, unless he repents must answer in the judgment of
Messiah at the beginning of the Millennial reign. Such are not a "new
creation,' nor will they inherit Aionios Life.
6] What is pictured as `death' to a baptized believer is that he is
`alienated from the life of God' -as long as he continues to live in
unfaithfulness. Such will not partake of the life of the eschatological
Kingdom promised to the faithful heirs.
7] In the physical, the subject has no prior knowledge and gives no
consent; in the `spiritual,' he must have prior knowledge and must
continue to give his consent. Others still object that such would make
`salvation from hell' dependant on man's works. Such objections proceed
from a misapplication of Scripture and an old fallacy of `either. . .or'; an
assumption unwittingly entertained by many sincere Baptists who
honestly fear that we may be trying to `save ourselves' or that we
endorse the doctrine of `Baptismal Regeneration.'
8] Such can never be! No, not in relation to the `first act of faith,'
nor to the many `acts of faith' which constitute the `walk of faith.' Such
experiences of faith are always `by the grace of God' and the consent of
man. `Salvation from hell' is by the act of a moment, whereas `salvation
of our lives unto glory' is by a life-time of submission and belief.

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 9] "Of His own will begat He us with the Word of Truth. . ." but
not apart from the consent of our wills. The initiative is with God, but
such demands a response from man. The resurrection birth is impossible
apart from an experimental knowledge of the Evangelion [Rom 10:8-17]
and a habitual consent [Jn 5:40] during our sojourn in this age.
10] In the physical, the individual receives a `life' independent of
his parents. Regardless of what may happen to them, he lives on. But in
the `spiritual,' the subject receives no `independent life' [`not yet. . .']. He
becomes partaker of the life and nature of Him who begets --a
participant, by faith, in the Aionios life of God in Messiah -- who is our
life.
11] For obvious and essential reasons it should not be considered
strange that `spiritual birth' unlike `physical birth' is revocable. It is
wrong to assume that an equation exists between them, and it is a worse
folly to apply the birth to `salvation from hell.' Both are real, but
essentially different. While an analogy exists between them, there is no
equation. "He that is born of the flesh" is not the same as "He that is
born of the Spirit."

III. THE RESURRECTION BIRTH / LIVING RELATIONSHIP

A. The relationship between God and the faithful is sustained by the
Holy Spirit as individuals CONTINUE in repentance and faith.
1] "As many as receive Him [`elabon,' Indicative, a definite
blessing in time past. at conversion] to them gave He [`edoken,' Aorist
Indicative, a definite act in time past -at conversion] authority to become
[or, `to be'] SONS OF GOD, to those who believe [`pisteuousin,'
Present, Participle, Present Progressive Action, `perseverance of faith
required'] in His Name" [Jn 1:12].
2] John depicts both aspects of the resurrection birth; the reception
[`indwelling'] of Messiah, whereby the relationship symbolized in
baptism and membership of `the body' are effected into life, and an
abiding faith in Him whereby the relationship is sustained. The
difference between our `position' and our spiritual `condition' at any
given time in our Messianic experience.
3] The words "to them that believe" are in the apposition with the

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preceding "them" so that the indwelling Messiah is explained as the
continued energy of faith which relies upon Him as being [for all
properly baptized believers] that which He has made Himself known to
be -A wonderful Savior!
4] To think of the `New Birth' as a transformation wrought in
`salvation' [from hell] resulting in the `quickening of man's spirit' is to
have an inadequate concept of both doctrines as explained in the Bible.
5] Paul, writing to Titus, calls himself both a servant and an
Apostle of Messiah Jesus according to the `faith of God's Elect'. . . . in
the `hope of Aionios life' [1:1-2] said, "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 Spirit" [3:5].
The Noun "anakainosis" [`renewal,' `renovation'] is associated with
a punctiliar verb form referring to the `complete salvation' reckoned in
the regeneration' [lit. new birth from `palin-genesia']. They cannot be
disassociated! the `new birth' is conditioned by the `renewing.' They go
together!
6] The only other time the word is ever used in the Bible is
recorded in Matthew [19:28] where it clearly explains its meaning as
being `the time of the resurrection' when He will reward the faithful with
Aionios life. This is the same "hope of Aionios life" which Paul told
Titus constituted the `inheritance' of those who continued to submit
to//he "renewal of the Holy Spirit" by the `putting off' of all the
offensive works of the flesh mentioned in the previous verses [cf. Titus
3:6-7].
7] The Noun `anakainosis' [`renewal'] is associated with a durative
Verb form in Romans [12:2], "Be not conformed to this world: but be
ye transformed by the renewing of your mind, that ye may prove
what is that good, and acceptable, and perfect will of God,"
-emphasizing the sustained relationship aspect of the resurrection birth
by the continued presentation of our bodies as a `living sacrifice' [v. 1]
which is our spiritual service.
8] The Verb `anakaino' [`make new'] is durative in both
Corinthians and Colossians emphasizing the sustained relationship:
"For which cause we faint not; but though our outward man perish,

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yet the INWARD [MAN] is renewed day by day" [2 Cor 4:16];
"...put on the NEW MAN, which is renewed `in knowledge' after the
image of Him that created him" [Col 3:10].
a] The faithful "do not lose heart" for as the outward man is
wasting away the inner man is being made new every day in us. The
"eternal weight of glory" [2 Cor 4:17] is a "house not made with hands,
eternal in the heavens" [5:2] which is the glorified body of the faithful.
The Spirit is the Guarantee of this inheritance [v. 5]; but such is
conditioned only through a "walk of faith" [v. 7].
b] "Putting on" the new man is a challenge to properly
baptized believers to make their initial act of baptism [Gal 3:22] a
spiritual reality in their lives by means of an abiding faith . . . `day by
day.'
c] The sustained reckoning of the `New Birth' demands that
the "circumcision of Messiah" [Col 2:10-13] be maintained faithfully by
the Spirit "if with Messiah we have died" [Col 2:20], and "if then we
have been raised with Him" [3:1], then "put to death therefore what
is
earthly in you" [3:5]. "put off the old man" [3:9] and "put on the
New Man" -who is none other than the indwelling Saviour [cf. Gal 3:27
and Rom 13:14].
9 Yet the eschatological implications cannot be overlooked.
Glorification of the faithful, the idea of being made `like He is' and
`further clothed' is conditioned by a continual refreshment [`kainos'] of
the `new man' [`neos,' meaning `young'] -in Messiah Jesus. The
restoration of `the image of God' in those being renewed is gradual and
progressive [cf. 2 Cor 3:18]. Messiah Jesus occupies the whole sphere of
our Messianic life and experience, and He permeates all its
developments. So that `putting on Christ' is our guarantee of being
`clothed' -AS HE IS.

B. Resurrection birth a present reckoning of faith . . .

1] John's emphasis is on the `resurrection birth' as a present
reckoning appropriated by a living, active, and abiding faith rather than a
`point in action' [`when we first believed and were saved']. He mentions

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specific conditions essential to the sustaining of this `faith reckoning.'
2] "Whosoever is BORN OF GOD doth not commit sin; for
His Seed [the divine principal of the new life] remaineth in him: and
he cannot sin, because he is BORN OF GOD" [1 Jn 3:10]. `Doth not
commit sin' [`hamartanien'] is Linear Present Active Infinitive and
means that he that is BORN OF GOD no longer has a `habit of sin,' and
indicates that for one to "stand begotten of God" [lit. trans.
`gegannemonos,' Perfect Participle] `he cannot go on making a practice
of sinning.' To practice sinning is a moral and spiritual incompatibility,
the two conditions CANNOT EXIST at the same time. One will cancel
out the other.
3] The circumstance of `not sinning' is NOT presented as an
inevitable consequence of the NEW Birth [as some apply to man's spirit
saying that it is `perfect and cannot sin'], but as an ESSENTIAL
CONDITION governing the CONTINUED realization of the NEW
BIRTH in the MESSIANIC LIFE of a faithful member of the
Congregation.
4] John's insistence is that there are SPECIFIC CONDITIONS
under which the NEW BIRTH and NEW LIFE cannot exist: In a
baptized believer who. . .
[a] `walks in darkness' [1 Jn 1:5-7]
[b] `hates his brother, disobeys His commands' [2:3-11]
[c] `loves the world, or things in the world' [vv 15-17]
[d] `does not abide in Messiah' [vv 24-29]
[e] `loves in word and in speech only' [3:6-24]
[f] `does not love and really knows God' [4:7-8]
[g] `is a liar' [v. 20]
[h] `does not obey and is overcome by the world' [5:1-5]
[i] `DOES NOT LISTEN TO OUR WITNESS' [4:2-7]
5] No member of the Congregation whose true allegiance is to the
world, the flesh, and the devil can `stand begotten of God,' living in the
`hope of sharing His divine nature,' or expect to receive the promised
Aionios Life [2:25]. Recognition of this truth will rescue many simple
teachings of Jesus and the New Testament writers which advocates of
Universalism have spiritualized and misapplied to the `initial act' of

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saving grace.
6] The conditional aspect of the resurrection birth is apparent in the
comparison of the first clauses in [1 Jn 3:6, 9]:
`whosoever ABIDETH [continues] in Him sinneth not'
`whosoever is BORN OF GOD doeth not sin'
Abiding in Messiah is to `stand begotten of God'; and only such are
`begotten' who abide in Him! Furthermore, Paul used John's idea
concerning `sin' in his letter to the Congregation in Rome saying,
"What shall we say then? Shall we continue in sin [`epimenomen te'
hamartia' Present, Active, Subjunctive, Linear], that grace may
abound?" [Rom 6:1].
This is in contrast with [Rom 6:15] "What then? shall we sin
[`hamartesomen' "shall we commit a sin", First Aorist, Active
Subjunctive], because we are not under the law, but under grace?
God forbid." It is not those who commit `a sin,' but those who continue
to sin habitually that do not abide, nor stand begotten of God.
C. Logical Syllogism of 1 Jn 3:6
`Whosoever abideth in Him sinneth
not: whosoever sinneth hath not
seen [`eoraken'] Him, neither
known [`egnoken'] Him.'
1] This passage is mistakenly used as evidence that many
`believers' whose lives contradict their profession are not really and truly
`saved' shows an entirely different story in the Greek Text. "Eoraken"
[`seen'] and "egnoken" [`known'] are Perfect Tense and are concerned
with the fact of an act in the past and with the act that the results of that
act continues to exist at the present moment.
2] An act in the past, when considered entirely apart from the
question of the continued existencd of the results of that act [as of the
moment of speaking], is affirmed by either the Aorist, or the Imperfect.
An expanded rendering would be "whosoever practices sin has not
seen Him and has continued seeing Him, nor known Him and has
continued knowing Him.'
3] John's statement is directed to baptized believers who departed
from Messiah after abiding in Him. His idea is that: `Everyone that

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practices sinning, and that while he is sinning, is one in whom seeing
and knowing the Messiah is a fact of the PAST, but without continuing
to act and to last as such to the present time.
4] The First Epistle of John depicts clearly the continuing
conditional aspect of the resurrection birth:
a] by logical syllogism:
First Premise: `All who stand begotten of God
avoid deliberate sinning' [v. 9]
Second Premise: `All who abide in Messiah avoid
deliberate habitual sinning [v. 6]
Conclusion: Therefore, only those who abide in Messiah . .
are begotten of God.
b] `Abiding in Messiah' is more, than `salvation from hell,'
and much more than membership in the Congregation [although
impossible without these conditions]; for it is much, much more than a
`position' in the Body, it is LIFE itself. It is REMAINING IN HIM
`who is our LIFE' . . . "Abide in Me," said Jesus, "and I in you" [Jn
15].

Conclusion:
AIONIOS LIFE is conditioned by `grace through faith,' but it is
not the result of the `act of a moment.'AIONIOS LIFE is that glorious
quality of LIFE OF BRIDESHIP which is promised to the faithful
members of the Lord's True Congregations.
"He that believeth" [`pisteuon' Present Participle, `He who
believes NOW, TODAY, as of the moment of speaking] "on the Son,
hath
AIONIOS LIFE" [and lives in contrast with one who CEASED, as of
this moment of speaking], to believe (trust, obey, walk by faith, etc.],
and therefore is not subject [`apeithon,' not obedient] to the Son.
The latter shall not see LIFE, but THE WRATH OF GOD [so
vividly described by John in the Revelation] remains upon him [cf. Jn
3:36], and shall fall into judgment at the beginning of the glorious reign
of Messiah to the full extent of his unfaithfulness.

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