Phil Gons

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A Biblical Theology of Regeneration in the Old and New Testaments

I wrote this sermon for Soteriology (TH 855) at Bob Jones University on March 25, 2003.

Introduction

Few things are more precious than the gift of life. Childbirth is a beautiful thing. To think that just a few months prior to birth, that child did not even exist. Then to watch it grow and develop. My sister is pregnant right now with her first baby. I will shortly be an uncle. It has been exciting to see her grow, knowing that there is a baby inside who will be born very soon. There is great excitement in connection with a new birth. Another event that would have been truly amazing to see is a dead person being raised to life. This has happened on few occasions through the history of mankind. It is a demonstration of the power of God over death. Think of the joy of the friends of Lazarus as they watched him come to life after having been dead for days. Think of the joy of the apostles and others at the realization that Jesus had been raised from the dead. There is likely no greater display of miraculous power than resurrection power. Finally, think back to the beginning of time. Imagine what it would have been like to be present when God called into existence all that is. The sheer power of His creative Word to bring the vast universe out of nothing! What a wonderful display of God’s omnipotence. Each one of these events has one thing in common: they are all used as spiritual illustrations of what takes place when God grants spiritual life to a sinner. This work of regeneration is nothing short of the supernatural work of God. What does the Bible teach about this doctrine of regeneration, and what can we learn about it for our daily lives?

I. Terminology of Regeneration

A. Terminology of Regeneration

  1. Having the heart circumcised
  2. Getting a new heart/spirit
  3. Having the heart opened
  4. Being born (again/from above)
  5. Being made alive/raised up
  6. Being created

B. Defining Regeneration

In its most basic meaning, regeneration is the impartation of spiritual life to the spiritually dead. It is the transformation of fallen man into a spiritual man.1

  1. Effectual calling
  2. Sanctification

II. The Need for Regeneration

The doctrine of regeneration will make little sense unless one sees the condition that man is in that requires such a work. Man, after his initial generation in the Garden, degenerated (NDBT, 721). This state of degeneracy makes regeneration necessary. Because of Adam’s sin, man lost the spiritual life and fellowship that he once had had with God. The resulting state was one of spiritual death (Gen. 2:17; Eph. 2:1, 5; Col. 2:13). This spiritual death required nothing short of a creative impartation of spiritual life, to reverse the whole direction of the inner man.

III. Regeneration in the OT

In the last couple centuries there has been much debate concerning the nature of salvation in the OT, specifically with regard to the person and work of the Holy Spirit. Many dispensationalists deny much of the Spirit’s work to OT saints. And it is clear that the NT presents this in much fuller detail, but there are some theological considerations which make it seem best to see OT saints as indeed regenerate.

A. Illustrations of Regeneration

1. Regeneration as Circumcision of the Heart

  • Deuteronomy 10:16 “So circumcise your heart, and stiffen your neck no longer.
  • Deuteronomy 30:6 “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live.
  • Jeremiah 4:4 “Circumcise yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds.”
  • Jeremiah 9:25 “Behold, the days are coming,” declares the LORD, “that I will punish all who are circumcised and yet uncircumcised—

The NT confirms this same spiritual, internal circumcision of the heart.

  • Romans 2:25–29 For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.
  • Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands—
  • Philippians 3:2–3 Beware of the dogs, beware of the evil workers, beware of the false circumcision; for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh,
  • Colossians 2:11–12 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

2. Regeneration as the giving of a new heart

Another way that this work of regeneration is described in the OT is the giving of a new heart. This internal, spiritual transformation parallels the regenerative language of the NT.

  • Ezekiel 18:31 “Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel?
  • Ezekiel 36:26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.
  • Ezekiel 11:19 “And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh,
  • Jeremiah 24:7 ‘I will give them a heart to know Me, for I am the LORD; and they will be My people, and I will be their God, for they will return to Me with their whole heart.
  • Jeremiah 32:39 and I will give them one heart and one way, that they may fear Me always, for their own good and for the good of their children after them.
  • Deuteronomy 29:4 “Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear.

B. Arguments for Regeneration of OT saints

The arguments for the regeneration of OT saints are primarily theological in nature. There is not a lot of explicit biblical data that argues for this conclusion. There are a few passages that show that this was a present reality for OT saints, but most of the passages are prophetic of the new age inaugurated by Jesus and part of the New Covenant promises. There are theological reasons, however, for suggesting that OT saints were regenerated by the Holy Spirit.

  1. Man’s innate depravity cannot be reversed except by an internal spiritual change.
  2. The good that man does must be credited to God’s grace and must flow from a heart that has been spiritually renewed.

IV. Regeneration in the NT

A. Theology of Regeneration

1. Who is the agent of regeneration?

The regenerative work is often times attributed to God (probably the Father), but never to the Son. A few passages credit the Holy Spirit with the work of regeneration. Attempting to harmonize these leads us to conclude that it is probably best to regard regeneration as belonging to God the Father in its planning and belonging to God the Spirit in its effecting.

  • John 3:5–8 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must be born again.’ The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”
  • Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit

2. What is the means of regeneration?

While God is free to regenerate whom He desires, He normally, if not exclusively, does so in conjunction with the proclamation of the gospel.

  • 1 Peter 1:23 For you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God.
  • James 1:18 In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

3. What is the objective basis of regeneration?

  • 1 Peter 1:3–5 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time.

There seems to be a close connection between God granting spiritual life and God raising Jesus again from the dead to new life. Thus it is often said that the believer is raised together with Christ (Rom. 6:4; Eph. 2:5–6; Col. 2:12–13; Col. 3:1). So not only is our physical resurrection tied to Jesus’ physical resurrection, but our spiritual resurrection is as well.

B. Illustrations of Regeneration

Regeneration itself is only mentioned once in the whole Bible in relation to individual spiritual renewal.2

  • Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,

Elsewhere the Scripture speaks in terms of spiritual imagery, primarily birth, resurrection and creation.

1. Regeneration as Birth

By far the most common illustration used to communicate this impartation of spiritual life is the imagery of birth.3

  • John 1:12–13 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
  • John 3:3–8 Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must be born again.’ The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”
  • Galatians 4:29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now
  • 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.
  • 1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.
  • 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.
  • 1 John 5:1 Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.
  • 1 John 5:4 For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith.
  • 1 John 5:18 We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.
  • James 1:18 In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.
  • 1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,
  • 1 Peter 1:22–23 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 23 for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God.

2. Regeneration as Resurrection

This imagery, more than any other, pictures man in the dreadful condition of being dead and hopeless. He cannot act on His own behalf. But God graciously intervenes and does for him what man cannot do for himself.

  • Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.
  • Ephesians 2:4–6 But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus,
  • Colossians 2:12–13 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,
  • Colossians 3:1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.4

3. Regeneration as Creation

Regeneration also parallels God’s work in creation. He sovereignly and efficaciously calls into existence whatsoever He pleases.

  • 2 Corinthians 4:6 For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
  • 2 Corinthians 5:17 Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.
  • Galatians 6:15 For neither is circumcision anything, nor uncircumcision, but a new creation.
  • Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.
  • Ephesians 4:22–24 that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.
  • Colossians 3:9–11 Do not lie to one another, since you laid aside the old self with its evil practices, and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him—a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

4. Other instances of regeneration

  • Acts 16:14 A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul.

There is no explicit reference to regeneration here, but this type of internal, spiritual change seems to accord well with the nature of regeneration.

C. Conclusions about Regeneration

While there can be a danger of reading too much into the illustrative language used for regeneration, it is clear that these pictures were not chosen without good reason. In each of these images there is a divine activity and a human response. They are not related in some inexplicable mysterious relationship. But in each case the divine is the cause of which the human is the response. God acts and imparts spiritual life, changing the nature of the fallen creature. As a result he is bent toward God and holiness and he freely responds in faith and love and willing obedience.

1. The individual is initially entirely passive.

It is not without significance that in birth, resurrection, and creation the object is entirely passive and unable to do anything. A child has no choice in when, where, or to whom he will be born. A dead man is powerless to raise himself to life, and neither may he resist the summons to life. Something that is nonexistent does not have a will in whether or not it is created. Each of these images highlights the divine initiative.

2. The individual consequently responds in free but necessary activity.

While man is entirely passive in the act of regeneration, He does not remain so. When a baby is born, he immediately and naturally responds with signs of life—breathing, crying, moving, etc. These are free and voluntary acts that flow from the new life that the infant now has. Lazarus is a prime example of the man who is raised from the dead. He is impotent until Christ effectually summons Him to life. In response to that summons, He must live. But he does so willingly and freely. He begins to move and breathe and speak again. Finally, Genesis 1 provides a perfect example of the work of God in creation. He speaks the creative word and everything irresistibly comes into existence just as He desired. But that which is created does not remain unresponsive and motionless. That which is created by God acts in accordance with the life that has been granted to it.

V. Theological Issues regarding Regeneration

A. What is the logical relationship between regeneration and conversion?

There is much debate concerning the relationship between the divine and human aspects of salvation. The divine side is the work of regeneration and the human side is conversion (i.e., faith and repentance).5

That salvation is ultimately God’s doing is strongly attested to by many passages of Scripture. The Arminian claims that God responds to man’s choice to repent and believe, even though this choice was preceded by grace. It was nonetheless ultimately man’s choice whether or not God would save him. This simply will not stand in light of the teaching of Scripture.

The bigger debate is between those who acknowledge faith and repentance as divine gifts that are freely bestowed by God. Some see the effectual call, followed by conversion, and then regeneration. Others see the effectual call, accomplished by regeneration and resulting in conversion.

While this ultimately is not a clear issue of biblical theology, there is sufficient Scriptural data to come to a systematic theological conclusion. The following arguments suggest that regeneration is the divine cause of conversion.

1. Specific texts that suggest the order of regeneration/conversion

  • John 1:12–13 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

This passage seems to suggest that this birth precedes the believing, so that the resulting order is (1) regeneration, (2) receiving/believing, and (3) adoption.

  • Acts 16:14 A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul.

Although not explicitly stated, this verse fits well with the notion of regeneration (i.e., an internal, spiritual change) coming before faith. God enabled Lydia to believe by means of regenerating her heart.

  • 1 John 2:29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.
  • 1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.
  • 1 John 4:7 Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.
  • 1 John 5:1 Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.
  • 1 John 5:4 For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith.
  • 1 John 5:18 We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.

John is giving the evidences and signs of regeneration. It is interesting that in each case the perfect tense is used of regeneration (communicating a past completed action with continuing results), while the present tense is used of the result or evidence (communicating a continual ongoing activity). These fruits of regeneration are continual righteous behavior (2:29), inability to practice sin (3:9; 5:18), love toward others (4:7), victorious living in relationship to the world (5:4), and faith in Jesus as the Messiah (5:1). All of these activities are manifestations of the reality of regeneration. Where there is no regeneration there is no evidence of regeneration. Where the evidences are present, the cause has necessarily come before. Just as loving others, doing righteousness, avoiding sin, living in victory over the world are impossible apart from the regenerative work of God, so it seems that the ability to believe in Jesus as the Anointed of God is equally impossible apart from the change in nature wrought in regeneration.6

2. The impossibility of anything good proceeding from the fallen nature makes regeneration a necessary precondition for faith.7

  • 1 Corinthians 2:14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

The natural man does not accept and cannot understand the things of the Spirit of God. This certainly seems utterly inconsistent with repentance and faith. How can one be unable to accept and understand and yet be able to repent and believe? The response may come that they cannot do these things in and of themselves, but they can through the gracious gift of God whereby He gives them the ability to repent and believe. But to suggest this is to miss a key point of the passage. It is not simply that he cannot do these things apart from divine grace, but that his very nature as a natural man is incapable of them. They are utterly incongruous. Repentance and faith cannot flow from a fallen nature. The only conclusion is that the nature must be changed before repentance and faith can be possible. Regeneration then is the means whereby God imparts the ability to repent and believe.

The clearest expression of this truth is found in Romans 8:5–9.

“For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God. However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.”

Those who are according to the flesh are the unconverted. Because they are according to the flesh, their thoughts and desires are drawn to only fleshly things, while those who are according to the Spirit are naturally drawn to spiritual things. The former results in death and the latter in life. The fallen man’s nature is hostile toward God. It is not subject to God’s requirements, and it is unable to be. As a result, those who are in the flesh are utterly incapable of pleasing God. It is clear that by referring to “those who are in the flesh,” Paul is speaking of the unconverted man whose nature is sinful and not spiritual. Paul asserts that a man in that condition does not and cannot submit to God’s requirements. What God requires from man is faith, love, and obedience. These things are unattainable by fallen man. It is also emphasized that a man in this state cannot please God. It is most certain that this would include repentance and faith. For surely repentance and faith please God (cf. Heb. 11:6). Again, the response may be that, although fallen man is incapable of submitting to God and pleasing Him (i.e., of repentance and faith), God graciously enables him to repent and believe. But the teaching of the passage is clear: a man in the state of being “in the flesh” cannot submit to God or please God. A man therefore must cease to be in the flesh before there can be submission to God or before he can please God. He must be changed from a natural man to a spiritual man, from being in the flesh to being in the Spirit, before he can receive and understand, before he can submit to and please God (i.e., before he can repent and believe). Repentance and faith are spiritual acts that can only flow from a spiritual man.

3. It is suggested by the three primary images used to portray regeneration.

Birth, resurrection, and creation all fit best with the understanding that regeneration logically precedes and is the cause of faith. In each case, the divine initiative is preceded by nothing in the object, but is acted upon while entirely passive (or non-existent). While this does not prove the point, it at least must be admitted that this is the most natural understanding of this imagery.

So in conclusion, it seems best to see regeneration as logically preceding conversion.

B. What is the temporal relationship between regeneration and conversion?

While it is hard to be dogmatic, it seems best to suggest that regeneration and faith take place virtually simultaneously. The very moment that God regenerates the dead heart of the sinner, giving it spiritual life, repentance and faith are the instantaneous, natural responses.

This is the logical conclusion from passages that describe all those who are regenerate. For example, none of the regenerate practice sin (3:9; 5:18), and they all have victory over the world (5:4). The former is certainly repentance and the latter is closely tied to faith. Therefore, where there is faith and repentance there is necessarily regeneration, and where there is regeneration, there is necessarily repentance and faith.

C. What is the relationship between regeneration and effectual calling?

It seems best to see regeneration as the means of effecting the demands of effectual calling. Regeneration enables what effectual calling requires.

D. What is the relationship between regeneration and sanctification?

Regeneration is the starting of the process of sanctification. Sanctification does not differ significantly in nature from regeneration. Regeneration is an instantaneous act while sanctification is a lifelong process. Sanctification is the continuation and outworking of what is started in regeneration.

E. Is this view of regeneration compatible with free will?

It is no less consistent with free will than physical birth, natural creation, and physical resurrection from the dead. The creative work of God in man irresistibly produces a free and willing response. Man’s response to regeneration is just as free and voluntary as Lazarus’ response to being raised from the dead. So while it does remove from man the ability to be the ultimate determiner in his salvation, it is entirely consistent with a biblical view of free will (i.e., that all of man’s choices are really his own willing choices).

F. Is this view of regeneration compatible with human accountability?

If man is totally unable to believe, can God justly require him to believe and hold him justly punishable if he does not? Absolutely! How can this be? That it is, we know from Scripture. How it can be, we cannot tell. So while we cannot satisfactorily reconcile the two, we can rest content that they are perfectly consistent and harmonious in the wisdom of God.

G. Is regeneration reversible?

The Arminian has traditionally believed that a person could be truly regenerated by the Spirit of God and later have that divine transformation undone. But there is no biblical support for this notion. Rather, there is a strong affirmation to the contrary that the one who has been born of God does not and cannot sin, because God’s seed remains in him. The clear implication of this verse is that regeneration makes genuine apostasy absolutely impossible. There can be no reversal of regeneration.

  • 1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.

H. Is regeneration connected to baptism?

There is little basis for the early connection between baptism and regeneration. The text that probably comes closer to this idea than any other is Titus 3:5, “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.” People apparently associated “washing” with baptism, and thus concluded that regeneration took place at baptism. It is best, however, to see this washing as simply metaphorical for the cleansing that takes place at conversion.

VI. Application of Regeneration

As with all doctrines, there is vital application that should come from a proper understanding of regeneration. But there are also both proper and improper ways to apply it. We must be careful to let the Scripture be our guide in applying this doctrine.

A. Abuses of the Doctrine

1. Passively wait to be regenerated.

Some who have come to believe that regeneration temporally precedes faith have taken a very passive approach to the demands of the gospel to repent and believe. The unregenerate man is powerless to heed these commands and therefore must wait until he can clearly recognize that God has regenerated him before he should respond in repentance and faith. But such is to abuse the doctrine. Nowhere does man have the obligation to wait until he is regenerated before he can repent and believe. The sinner must repent and believe, and doing so realize that it was due to the gracious regenerating work of God.

2. Limit the gospel invitations to the regenerate.

A parallel abuse is on the part of preachers of the gospel. They feel that they must limit the invitations to repent and believe the gospel to those who are already regenerated. They regard telling an unregenerate man to believe as foolishness. But this is to allow (distorted) logic to rule over the teaching of Scripture. No such distinction is made in Scripture. All sinners are obligated to turn from their sins and acknowledge Christ as the only Savior for sinners.

B. Uses of the Doctrine

1. Motivation for the preacher and evangelist

That salvation is ultimately up to God to effect by means of regeneration should give hope to the preacher of the gospel. God will cause His Word to succeed and bring forth fruit, and He does this by raising the spiritually dead and creating spiritual life.

2. Humility for man

This doctrine should produce humility in all the converted. Since the individual’s salvation is ultimately God’s doing, we must never take any credit for it. Rather, we should be humbled before the sovereign grace of God.

3. Highest glory and praise for God

As a result, both preacher and convert should give all the glory and praise to God for His great work of salvation which He freely bestows on whom He pleases.

Conclusion

This doctrine of regeneration is of vital importance for the Christian. It is one of the most beautiful doctrines in all of Scripture. It is foundational for one’s spiritual life and progress. It is vital for a proper knowledge of one’s assurance of salvation. It provides great confidence and hope in evangelism. And it assures us that God will one day complete what He started.

Bibliography

Cairns, Alan. Dictionary of Theological Terms. Greenville, SC: Ambassador-Emerald International, 1998; Grudem, Wayne. 1 Peter; Grudem, Wayne. Systematic Theology; Evangelical Dictionary of Theology, “Regeneration”; New Dictionary of Biblical Theology, “Regeneration.”

Notes

1. Grudem: Regeneration is a secret act of God in which he imparts spiritual life to us (ST, 699). Packer: Regeneration, or new birth, is an inner re-creating of fallen human nature by the gracious sovereign action of the Holy Spirit (EDT, 924). ↩

2. There is one other occurrence of the Greek word for regeneration, but it is used in the sense of a restoration or renewal of all things (Mat. 19:28). ↩

3. The emphasis here is not always on the impartation of spiritual life. Occasionally the focus is on the resulting familial relationship (e.g., 1 Cor. 4:15; Phile. 1:10; cf. the passages that speak of Jesus being begotten by God; Acts 13:33; Heb. 1:5; 5:5). ↩

4. It is difficult to ascertain whether Paul has positional or experiential resurrection with Christ in view. In other words, this might not be a reference to regeneration, but it is quite possible. ↩

5. I refer to it as the human side because man is actively doing something. But it is clear from Scripture that ultimately both faith and repentance are gifts of God’s free grace. Nonetheless they are activities that man will and must do to be saved. ↩

6. It may be possible to argue that just because faith is a fruit of regeneration does not mean that it also cannot be the cause of it. But in the case of all the other fruits listed this is not so. And for other reasons which are to follow, this does not seem likely. ↩

7. This is the central theological argument that, to my knowledge, has not been satisfactorily answered by the opposing positions. ↩