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#1. WHAT DOES IT MEAN TO BE "BORN AGAIN"?
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- Born Again Index
- Introduction 1
- #1.1 THE NEW BIRTH IS THE RESURRECTION OF CHRIST IN US THROUGH HAVING THE WORD OF GOD IN OUR HEARTS
- #1.11 We are born of incorruptible seed, by the word of God
- #1.12 We are born with the word of truth
- #1.13 We are born through the gospel
- #1.14 We are born again by the formation of Christ in us
- #1.15 We are born again by the resurrection of Jesus Christ
- #1.16 We are born of God, of his own will
- #1.17 How to recognise a new born again believer
- #1.2 THE NEW BIRTH IS ESSENTIAL FOR SALVATION
This is an excellent bible study explaining how people are born again what causes it to happen to people. As in so many places in scripture the same thing or process is described in many different ways, so it is here. We are born again by the incorruptible seed which is the word of God, the word of truth, the gospel, the formation and the resurrection of Christ in us, all of which are required for our salvation.
(John 3:3) "Amen, amen, I say to you, except a man is born again, he cannot see the kingdom of God."
(John 3:5) "Amen, amen, I say to you, Except a man is born of water, and of the spirit, he cannot enter into the kingdom of God."
(John 3:7) "Do not marvel that I said to you, You must1 be born again."
1 PETER 1:22-23
22 Seeing you have purified your souls in obeying the truth through the Spirit to non-hypocritical love of the brethren, see that you love one another with a pure heart fervently;
23 Being born again1, not of corruptible seed, but of incorruptible, by the word of God2, which lives and abides for ever.
Note 1: The word translated being born again1 (Gr. ἀναγεγεννημένοι, Gtr. anagegennēmenoi) is the nominative, plural, masculine, perfect, passive, participle of the verb "anagennaō", "I beget", or "I bring forth", or "I regenerate". The perfect participle refers to an action simultaneous with the main verb (in this case "love") which has resulted from an action prior to it (DFH p57), showing that they were born again at some time in the past, and still are born again. That translated by the word2 (Gr. διὰ λόγου, Gtr. dia logou) is the genitive, singular of "logos", preceded by the preposition "dia", and literally reads, "by means of a word", or "through a word", or "by means of a saying", or "through a saying" (WP p116). The word "the" does not appear in the Greek, although sometimes it is legitimate to put it in, but in this case it does change the meaning. If we consider the correct interpretation to be "by means of a word", or "through a word", then it means that, at some time in the past, God spoke the "logos". He gave the instruction, for us to be born again, and through this "logos" being spoken, we are now born again. This is the prior action referred to earlier, and is exactly in line with the character of God; because everything that God creates he does by speaking words first. For example:
(Genesis 1:3) "And God said, Let there be light: and there was light."
(Genesis 1:24-25) "And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and the beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creeps upon the earth after his kind: and God saw that it was good."
Genesis 1:26-27) "And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God created man in his own image, he created him in the image of God; he created them male and female." Also in many other places the same principle, of God speaking before creating, can be seen:
(Isaiah 46:11) "yes, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it."
(Ezekiel 12:25) "For I am the LORD: I will speak, and the word that I shall speak shall come to pass; ... I will say the word, and will perform it, says the Lord God."
(Ezekiel 22:14) "I the LORD have spoken it, and will do it."
(Ezekiel 24:14) "I the LORD have spoken it: it shall come to pass, and I will do it;"
(Ezekiel 36:36) "I the LORD have spoken it, and I will do it."
Thus one explanation of this scripture (1 Peter 1:23) is that we are born again, because God spoke it into existence. The fact that nothing can happen to us, without God first permitting it by speaking, can be obtained from other scriptures also (Job 1:6-12; 2:1-6; 2 Chronicles 18:18-22), but in context of the new birth, the scripture shows that it is God's will not ours which causes us to be born again:
(John 1:12-13) "But as many as received him, to them he gave power to become the sons of God, even to those who believe
on his name: Who were born, not of blood, nor of the will of the flesh, but of God."
(James 1:17-18) "the Father of lights ... Of his own will he begot us with the word of truth."
Note 2: If we consider that it is also correct to insert the definite article "the", so that it reads "by means of the word", or "through the word", then we can interpret it differently. It is also true that the word (Gtr. logos) of God is the incorruptible seed which God uses to cause us to be born again, and we can see this from the parable of the sower:
(Mark 4:14) "The sower sows the word (Gr. τὸν λόγον, Gtr. ton logon)."
(Luke 8:11) "The seed is the word (Gr. ὁ λόγος, Gtr. ho logos) of God."
These only look different because "ton logon" is accusative case, being the object of the verb "sows", whereas "ho logos" is nominative case, being the complement of "The seed". They still both mean "the word". This parable also shows us where the seed has to be sown, that is in our spiritual heart:
(Matthew 13:19) "When any one hears the word of the kingdom, and does not understand it, then comes the wicked one,
and catches away that which was sown in his heart."
(Luke 8:15) "But that on the good ground are those, who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience."
So we can conclude from this that this verse can have another acceptable interpretation, which is that in order to be born again, the word (Gtr. logos) of God must be sown in our hearts.
17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will he begot1 us with the word2 of truth, that we should be a kind of first-fruits of his creatures.
Note: The word translated he begot1 (Gr. ἀπεκύησεν, Gtr. apekuēsen) is the third person, singular, aorist, indicative, active, of the verb "apokueō", "I bring forth", "I generate", or "I produce", and is best simply translated "he begat" or "he brought forth". That translated word2 (Gr. λόγῳ, Gtr. logō) is the dative singular of "logos", and the dative being the instrumental case (DFH p69; JWW p69; WP p112), this indicates that the "logos" is the instrument that God uses to beget us with. Notice also that previously the spoken "logos" was the means by which God did the begetting (1 Peter 1:23; See #1.11 Note). The word of God is called "the word (Gtr. logos) of truth" in various places (2 Corinthians 6:7; Ephesians 1:13; 2 Timothy 2:15), and here it is what God uses to cause us to be born again, he begat us with "the word of truth," (James 1:18). From other statements also:
(John 17:17) "your word (Gtr. logos) is truth."
(Psalm 119:42) "your law is the truth."
(Psalm 119:152) "all your commandments are truth."
(Isaiah 25:1) "your counsels of old are faithfulness and truth."
we can see clearly that we need to make no distinction between God's word (Gtr. logos) and the truth, because they are the same. Thus we are born again
when the truth dwells in our hearts, as it should in all Christians:
(1 John 1:8) "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
(1 John 2:4) "He who says, I know him, and does not keep his commandments, is a liar, and the truth is not in him."
(2 John 2) "For the truth's sake which dwells in us".
ROMANS 1:15-17 (Paul)
15 So, as much as in me is, I am ready to preach the gospel to you who are in Rome also.
16 For I am not ashamed of the Gospel of Christ: for it is the power of God to salvation to every one who believes; to the Jew first, and also to the Greek.
17 For in it is the righteousness of God revealed from faith to faith: as it is written, The Just shall live by faith.
1 CORINTHIANS 4:15 (Paul)
15 For though we have ten thousand instructors in Christ, yet you do not have many fathers: for in Christ Jesus I have begotten you through the gospel.
1 CORINTHIANS 15:1-2 (Paul)
1 Moreover, brethren, I declare to you the gospel which I preached to you, which also you have received, and in which you stand;
2 By which you are saved, if you keep in memory what I preached to you, unless you have believed in vain.
1 PETER 1:23-25
23 Being born again, not of corruptible seed, but of incorruptible, by the word1 of God, which lives and abides for ever.
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withers, and its flower falls away:
25 But the word2 of the Lord endures for ever. And this is the word2 which by the gospel is preached to you.
(Ephesians 1:13) "In whom you also trusted, after you heard the word1 of truth, the gospel of your salvation:"
(Colossians 1:5) "For the hope which is laid up for you in heaven, of which you heard before in the word1 of the truth of the gospel;"
(Titus 1:3) "But has in due times manifested his word1 through preaching,"
In each of these places that translated word1 is the Greek "logos", agreeing with the previous two points, so whether we are born again through hearing the word of God, or the word of truth, or the gospel, it amounts to the same thing. In other places we see these statements:
(Acts 13:42) "And when the Jews had gone out of the synagogue, the Gentiles begged that these words2
(Gtr. rhema) might be preached to them the next Sabbath."
(1 Peter 1:25) "the word2 (Gr. ῥῆμα, Gtr. rhema) of the Lord ... is the word2 (Gtr. rhema) by which the gospel is preached to you."
(Romans 10:8) "The word2 (Gtr. rhema) is near you, even in your mouth and in your heart: that is, the word2 (Gtr. rhema) of faith which we preach."
These scriptures show that there is another word "rhema" also translated "word", which is also preached, and Paul said that he spoke "the words2 (Gtr. rhema) of truth" (Acts 26:25). So what is the difference between "logos" and "rhema"? Simply that, "logos" is the whole word of God, while "rhema" specifically refers only to that part of the word of God which refers to faith (Romans 10:8), i.e. calling those things which are not as though they were (Romans 4:17). Compare these two scriptures:
(Matthew 4:4) "Man shall not live by bread alone, but by every word (Gtr. rhema) that proceeds out of the mouth of God."
(Romans 1:17) "The just shall live by faith."
If we are to live by every "rhema" of God, and by faith, then it also shows how close the relationship is between "rhema" and faith. "rhema" also refers to prophetic utterances, either fulfilled or unfulfilled, or promises; in particular to that which will happen in the future, even a command (Luke 20:25-26; Acts 16:37-38), or questions about what should be done in the future (Luke 2:49-50). Some examples of "rhema" being spoken are:
(Mark 14:72) "And the second time the cockerel crew. And Peter called to mind the word (Gtr. rhema)
that Jesus said to him, Before the cockerel crows twice, you shall deny me three times."
(Luke 1:35-38) "And the angel answered and said to her, The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you: therefore also that holy thing which shall be born of you shall be called the Son of God. ... And Mary said, Behold the handmaid of the Lord; be it to me according to your word (Gtr. rhema)."
(Luke 9:44-45) "Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they did not understand this saying (Gtr. rhema), and it was hidden from them, and they did not perceive it: and they feared to ask him of that saying (Gtr. rhema)."
So every "rhema" is "logos", but every "logos" is not "rhema". The gospel is the word of God, which is both the "logos" and the "rhema" of God. When we hear the word of God is preached, then that word enters into our hearts; and if we believe it, then we are born again
GALATIANS 4:19 (Paul)
19 My little children, of whom I travail in birth1 again until Christ is formed in you.
Note: The word translated I travail in birth1 (Gr. ὠδίνω, Gtr. ōdinō) is the first person, singular, present, indicative, active, of itself "ōdinō", I travail. It implies travailing in birth in other passages where it is used:
(Galatians 4:27) "For it is written, Rejoice, you barren who do not bear; break forth and cry, you who do not
travail : for the desolate has many more children than she who has a husband."
(Revelation 12:2) "And she being with child cried, travailing in birth, and pained to be delivered."
It is used here metaphorically of spiritual birth. Why did the Galatians need to be born again, again? Simply because they had fallen into sin:
(Galatians 3:1) "O foolish Galatians, who has bewitched you, that you should not obey the truth, before whose eyes Jesus Christ has been evidently set forth, crucified among you?"
Instead of crucifying "the old man" (Romans 6:6), by denying him, and receiving the resurrection of Christ in themselves, by obeying him, the Galatians had reversed the process, and had fallen back under the law (Galatians 3:2-5). They were effectively resurrecting "the old man", by obeying him, and crucifying the Christ that was in them by denying him (Galatians 3:1). How did Paul travail in birth to reverse this, not being present with them? Certainly by writing to them, pointing out their errors, and also by praying for them, as he did for the Ephesians:
(Ephesians 3:14-17) "For this cause I bow my knees to the Father of our Lord Jesus Christ ... That Christ may dwell in your hearts by faith;"
Also as Epaphras did for the Colossians:
(Colossians 4:12) "Ephaphras, who is one of you, a servant of Christ, greets you, always labouring fervently for you in prayers, that you may stand perfect and complete in all the will of God."
This shows us that prayer of others is an important factor in people being born again. For example, if we pray for someone to be saved, and God hears our prayer, then he will arrange for them to hear the word of God somewhere, open their spiritual eyes to believe it, and they become born again. We can also see that the formation of Christ in us here indicates something more than just an instantaneous experience, and is rather a process of transformation by the renewing of our minds (Romans 12:2; 2 Corinthians 4:16; Ephesians 4:23-24; Colossians 3:10), which brings us to full maturity in Christ.
1 PETER 1:3-4
3 Blessed is the God and Father of our Lord Jesus Christ, who according to his abundant mercy has begotten us again1 to a living hope by the resurrection2 of Jesus Christ from the dead.
4 To an inheritance incorruptible, and undefiled, and does not fade away, reserved in heaven for you.
Note 1: The word translated has begotten ... again1 (Gr. ἀναγεννήσας, Gtr. anagennēsas) is the nominative, singular, masculine, aorist, active, participle, of the verb "anagennaō", the same verb used previously (1 Peter 1:23; See #1.11), where it was translated "being born again". Here it literally means "having begotten us again", and refers to a simple completed past action by God. The words translated by the resurrection2 (Gr. δι᾽ ἀναστάσεως, Gtr. di' anastaseōs) are the genitive singular of "anastasis", which means "resurrection", and the preposition "dia" which precedes it, and elides with it (WP p115). Here "dia" with the genitive refers to "the means by which" (DFH p106) we are born again. Again the word "the" is not present in the Greek, and it could be literally interpreted as "by means of a resurrection", or "through a resurrection". It may not be considered wrong by some to translate it "through the resurrection", but this cannot simply mean the past resurrection of Jesus Christ by itself, with no other condition being fulfilled, otherwise everybody in the world since he rose would be born again. It must therefore refer not only to the actual resurrection of Christ, but also to the fact that he is now resurrected in us, so that his spirit is formed in us:
(Galatians 4:19) "I travail in birth again until Christ is formed in you."
This means that he is formed in our hearts, just as Paul prayed for the Ephesians:
(Ephesians 3:17) "That Christ may dwell in your hearts by faith;"
Or as he said to the Galatians:
(Galatians 4:6) "And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
These scriptures show that Jesus does dwell in our hearts, and further confirmation can be obtained by comparing two statements:
(1 Peter 1:3) "a living hope by the resurrection of Jesus Christ from the dead." and,
(Colossians 1:27) "Christ in you, the hope of glory:"
(1 Timothy 1:1) "Lord Jesus Christ, who is our hope."
These show that the "living hope" referred to (1 Peter 1:3) comes through the resurrection of Jesus Christ in us.
(John 1:1) "In the beginning was the Word , and the Word was with
God, and the Word was God."
(John 1:14) "the Word was made flesh, and dwelt among us."
Here we see that the Word (Gtr. logos) is Jesus Christ, as also is indicated elsewhere:
(1 John 1:1) "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word (Gtr. logos) of life;"
He is called "The Word (Gtr. logos) of God." (Revelation 19:13). Notice that we previously saw from the parable of the sower (Mark 4:14; Luke 8:11), that the "logos" is also sown in our hearts, and from the words of Paul (Romans 10:8) that the "rhema" is also in our hearts. So whether we are born again by the Word of God dwelling in us, or by the spirit of Christ dwelling in us, it amounts to the same thing. The word is the form of God (John 1:1; Philippians 2:6), and the Spirit is the substance (John 4:24; 2 Corinthians 3:3). Jesus also said, "I am ... the truth," (John 14:6), so whether we are born again because Jesus dwells in us (Galatians 4:19; 1 Peter 1:3), or because the truth dwells in us (James 1:18; 2 John 2), again it amounts to the same thing:
(John 17:17) "your word is truth."
(1 John 5:6) "the Spirit is truth."
12 But as many as received him, to them he gave power to become the sons of God, even to those who believe on his name:
13 Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God1.
17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will he begot us with the word of truth, that we should be a kind of first-fruits of his creatures.
1 PETER 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy has begotten us again to a living hope by the resurrection of Jesus Christ from the dead.
1 JOHN 4:1-7
1 Beloved, do not believe every spirit, but test the spirits whether they are of God2: because many false prophets have gone into the world.
2 By this you know the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God2:
3 And every spirit that does not confess that Jesus Christ is come in the flesh is not of God2: and this is the spirit of antichrist, of which you have heard that it should come; and even now already it is in the world.
4 You are of God2, little children, and have overcome them: because greater is he who is in you, than he who is in the world.
5 They are of the world: therefore they speak of the world, and the world hears them.
6 We are of God2: he who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth, and the spirit of error.
7 Beloved, let us love one another: for love is of God; and every one who loves is born of God2, and knows God.
(John 1:13) "were born, not ... of the will of the flesh, but of God1."
(James 1:17-18) "the Father of lights ... Of his own will he begot us",
(1 Peter 1:3) "the God and Father of our Lord Jesus Christ ... has begotten us again",
(1 John 4:4) "You are of God2,"
(1 John 4:6) "We are of God2:"
(1 John 4:7) "every one who loves is born of God2,"
He causes us to be spiritually born again by first speaking the word (1 Peter 1:23; See #1.11 Note 1), which is totally his doing and not ours. Then as we hear the word of God preached or taught, he writes his word, "with the Spirit of the living God ... in the fleshy tablets of the heart." (2 Corinthians 3:3). When we hear it and believe it, we are born again. This is something that we may allow as far as hearing the word is concerned, but believing is purely an act of God:
(Acts 13:48) "as many as were ordained to eternal life believed."
(Acts 16:14) "And a certain woman named Lydia ... whose heart the Lord opened."
Note 2: The words translated of God1 (Gtr. ek theou) (John 1:13) literally translates as "out of God", and the words translated of God2 (Gtr. ek tou theou) (1 John 4:4; 4:6; 4:7) are the same Greek words, except that the latter three have the definite article "tou", while the first one does not. With or without the article they amount to the same thing, and they all literally translate as "out of God". The preposition "ek" can also indicate the origin or source, or cause (JHT p1537 ek II.1; WB p234 ek 3.a) so can mean "out from God". This means that when we are born again, we are born because something comes "out of God" and enters into us, causing us to be born again. As we have already seen, that which enters into us is his word, the truth, his spirit, or Jesus, and these all amount to the same experience also.
1 JOHN 4:14-15
14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
15 Whoever confesses that Jesus is the Son of God, God dwells in him, and he in God.
1 JOHN 5:1
1 Whoever believes that Jesus is the Christ is born of God: and every one who loves him who begat loves him also who is begotten of him.
1 JOHN 5:4-5
4 For whoever is born of God overcomes the world: and this is the victory that overcomes the world, even our faith.
5 Who is he who overcomes the world, but he who believes that Jesus is the Son of God?
(1) He believes that Jesus is the Son of God.
Examine this scripture, "whoever is born of God overcomes the world:" (1 John 5:4). It indicates that everyone who overcomes the world does so because he is "born of God", so that the terms "overcomes the world" and "is born of God" are interchangeable when applied to a person. Therefore if we substitute, "is born of God" for "overcomes the world", we can read:
(1 John 5:5) "Who is he who is born of God , but he who believes that Jesus is the Son of God?"
This shows that when a person first believes that Jesus is the Son of God, he has been born again, and this is confirmed by the fact that the spirit of God dwells in him (1 John 4:15). We have already seen that we are born again when the spirit of Christ dwells in our heart (See #1.15), and that without it we cannot be saved (Romans 8:9; 2 Corinthians 13:5; Colossians 1:27; 1 John 5:12; See #1.2), but what is the spirit of Christ? The scripture says about Jesus that "God was manifest in the flesh," (1 Timothy 3:16), that "God was in Christ," (2 Corinthians 5:19), and "in him dwells all the fullness of the Godhead bodily." (Colossians 2:9), so when we talk about the spirit of Christ, we are talking about the spirit of God which was in him. Therefore if God dwells in a person (1 John 4:15), the spirit of Christ must be in him, and he must be born again.
(2) He believes that Jesus is the Christ.
This is obvious from the statement the apostle John, "Whoever believes that Jesus is the Christ is born of God:" (1 John 5:1).
(3) He confesses that Jesus is the Lord.
Paul the apostle also said, "no man speaking by the Spirit of God calls Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Spirit." (1 Corinthians 12:3), so another way that we can recognise a person with the Holy Spirit in him, that is born again, is when he can honestly say that Jesus is the Lord.
(1) When Nathanael first met Jesus he confessed, "Rabbi, you are the son of God;" (John 1:49). For Nathanael to know this the spirit of God must have entered into him (1 John 4:15), and he must have been born again (See Note 1(1) ).
(2) When Jesus asked Peter, "But who do you say that I am?" (Matthew 16:15), he answered, "You are the Christ, the Son of the living God." (Matthew 16:16). According to what we have already seen we have two evidences that Peter was born again (See Note 1(1,2) ).
(3) Zaccheus' confession when he met Jesus was, "Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold." (Luke 19:8-9). Several things here point to the fact that Zaccheus was born again:
(A) He called Jesus Lord (See Note 1(3) ).
(B) He was willing to give to the poor (Matthew 19:21-24).
(C) He was willing to make restitution for past wrongs.
(D) When Jesus heard the confession of Zaccheus, he replied, "This day salvation has come to this house, because he also is a son of Abraham." (Luke 19:9). Calling him a son of Abraham indicated that he had faith (John 8:39).
(4) Martha's confession to Jesus, just before he raised Lazarus from the dead, was, "Yes, Lord: I believe that you are the Christ, the Son of God," (John 11:27). The three main confessions that point to a born again believer all appear here:
(A) She called Jesus Lord (See Note 1(3) ).
(B) She confessed that he was the Christ (See Note 1(2) ).
(C) She confessed that Jesus was the Son of God (See Note 1(1) ).
All of these confessions indicate that she had been born again.
(5) The request of the malefactor on the cross was, "Lord, remember me when you come into your kingdom." (Luke 23:42). Several things indicate that this malefactor had been born again:
(A) He called Jesus Lord (See Note 1(3) ). Corrupted bibles may omit the word "Lord" here.
(B) He recognised his own sinful state (Luke 23:41; See Luke 18:13-14), showing that he had a repentant heart.
(C) He could see the kingdom of God, which is the same as the kingdom of Christ (Ephesians 5:5), and so he must have been born again:
(John 3:3) "Except a man is born again he cannot see the kingdom of God."
(D) Jesus confessed to him, "Today, you shall be with me in paradise." (Luke 23:43), indicating that he had been granted salvation.
(6) When the Ethiopian eunuch heard Philip preach Jesus to him, and wanted to be baptized, his confession was, "I believe that Jesus Christ is the Son of God." (Acts 8:37), which was sufficient for Philip to baptize him. Look what he confessed Jesus to be:
(A) He confessed that he was the Christ (See Note 1(2) ).
(B) He confessed that Jesus was the Son of God (See Note 1(1) ). Both of these confessions indicate that she had been born again. As this is the only confession of faith in Jesus Christ, by a new convert after Jesus' death on the cross, some corrupted bibles may omit Acts 8:37 altogether.
(7) When the centurion who crucified Jesus saw the earthquake (Matthew 28:54), heard Jesus last cry, and saw him die (Mark 15:39), he "glorified God" (Luke 23:47), and said:
(Matthew 27:54) "Truly this was the Son of God."
(Mark 15:39) "Truly this man was the Son of God."
(Luke 23:47) "Certainly this was a righteous man."
The truth of who Jesus was finally came to this man, he confessed that Jesus was the Son of God, indicating that he had received the spirit of God, and had been born again (See Note 1(1)).
(1 John 4:15) "Whoever confesses that Jesus is the Son of God, God dwells in him, and he in God."
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