David M. Williams |
| Regeneration By David M. Williams (davidmwilliams@oocities.com) |
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INTRODUCTION
The Biblical word for "regeneration" is paliggenesi<a which literally means "born again", being derived from pa<lin (again) and ge<nesij (birth).
The Scriptures present a serious view of the condition of man. This condition is such that the only way of escaping from it is to undergo an entire spiritual transformation, an entire liberation from one's natural nature into a new life brought about only by God Himself. It is this that is meant by "regeneration".
THE NEED FOR RENEWAL
The natural condition of man is a fallen state. All have sinned and fallen short of God's glory (Romans 3:23). Indeed, man is born in sin (Psalm 51:5) and the natural inclination of man is towards sin (Romans 7:14-15).
The sinfulness of man is serious and leads to death (Romans 6:23). Man is unable to redeem himself or another (Psalm 49:7-8). This gulf was so great that it led Jesus to say, "Unless one is born again he cannot see the kingdom of God" (John 3:3). It is entirely impossible that man in the natural state can ever be pleasing to God. A whole new nature must come into being. Without it man cannot even see, let alone enter, God's kingdom.
A technical note must be made about the phrase in John 3:3 where "gennhq^ a@nwqen" has been translated "born again" in most English Bibles. The words literally mean "born from above" but this concept is still harmonious with paliggenesi<a as the clear need for a new birth is still expressed. Jesus' words provide further insight onto the nature of regeneration as clearly the new birth is from above, that is, from God, and by no other means.
God has not left man alone in this regard, and used the prophets to deliver several oracles in the Old Testament concerning this.
"The time is coming," declares the Lord, "when I will make a new covenant with the house of Israel and with the house of Judah. . . I will put my law in their minds and write it on their hearts. . . I will be their God, and they will be my people. . . I will forgive their wickedness and will remember their sins no more." (Jeremiah 31:31-4).
I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God. (Ezekiel 11:19-20; c.f. 36:26-27).
The new covenant that was to come would give the people a new spirit, one with a new heart that gave power to overcome sin and that provided a basis for forgiveness by God. In essence the people would experience a new birth and have a new experience of, and encounter with, God.
The recurring theme expressed in these utterances is "They will be my people, and I will be their God". This expresses the intimate fellowship that regenerated humanity is capable of having with God, the former gulf being removed (Romans 3:23; Ephesians 2:15-16).
ENTRY INTO THE CHRISTIAN LIFE
Repeating Jesus' words, "Unless one is born again he cannot see the kingdom of God" (John 3:3). The only means of access into the Christian life and for fellowship with God is by experiencing this new birth.
The basis for this new birth is the atoning death of Christ. The Bible records the events of the last supper,
While they were eating, Jesus took bread, gave thanks and broke it, and gave it to His disciples, saying, "Take and eat; this is my body."
Then He took the cup, gave thanks and offered it to them, saying, "Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father's kingdom." (Matthew 26:26-29).
With this one action Jesus spoke of His death and connected it immediately to the important passages referred to above. His death would bring about the new covenant that God had promised - the new covenant that would give a new heart and provide forgiveness of sins. Further, His death would make the way for His disciples to be with Him in the Kingdom - the only means of access being that the disciples were to become "born again".
Paul emphasises in Galatians 5:11-18 that circumcision and uncircumcision are meaningless; what matters is whether one is a new creation. He explains this further in Ephesians 2, describing the difference the new birth makes. Firstly, man was dead because of the sins in which one lived, existing to gratify the cravings and lusts of the sinful nature. By this nature, one was an object of the wrath of God. However, due to God's great love and mercy, He has made man alive with Christ. He has raised man to be seated with Him in the heavenly realms. He has provided salvation.
REQUIREMENTS OF REGENERATED CHRISTIANS
With God's gracious gift comes a responsibility on the part of the Christian. A new nature has been given and one must live accordingly. Paul explains, and even insists, in the latter half of Ephesians 4 that Christians no longer live as the unregenerate do. Their understanding is darkened and they are separated from the life of God. They continue to pursue the lusts of their sinful nature.
However, the Christian is called to cast away their old self, which was corrupt. One must instead put on the new self, which was created to be like God in true righteousness and holiness.
Consequently, one must abandon falsehood, anger, stealing, and all other wrongs that grieve the Holy Spirit. Such actions are inconsistent with the new nature that God has given.
Other effects and consequences of the new birth are described in I John 2:29; 3:9; 4:7; 5:1, 4, 18. The abiding results given in these passages are doing righteousness, not committing sin, loving one another, believing that Jesus is the Christ, and overcoming the world. These results indicate that in spiritual matters man is not altogether passive. He is passive in the new birth where God acts on him, but the result of such an act is far-reaching - he repents, believes in Christ and henceforth walks in a newness of life.
It is important to note that the new birth does not affect man's personality, in that the person is the same. However, he is differently controlled. Before the new birth, one is controlled by sin, and sin makes man a rebel against God. After the new birth the Spirit controls man, and directs him toward God.
The regenerate Christian walks after the Spirit, lives in the Spirit, is led by the Spirit and is commanded to be filled with the Spirit (Romans 8:4, 9, 14; Ephesians 5:18). One is not perfect and must still grow and progress (I Peter 2:2), but in every faculty one is directed towards God.
THE ENSUING STATE
God's new birth does not apply solely to mankind. Jesus promised,
Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne. . . everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. (Matthew 19:28-29).
Those who are Christ's are to receive rewards and eternal life, the latter being the primary purpose of the new birth as described above. However, Jesus refers to another application of the new birth - in particular, a future time known as "the regeneration".
The time is coming when this earth will exist no more (Revelation 21:1) and all will be made new. At this time God has proclaimed,
Now the dwelling of God is with men, and He will live with them. They will be His people, and God Himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. (Revelation 21:3-4).
At this time, the complete message of the Old Testament prophets will be fulfilled. Those whom God has regenerated will be partakers of His new eternal kingdom, in the new world to come. All things will be made new and the entire order of creation will experience a regeneration. Finally man and God would live together in intimacy and He will be their God and they will be His people.
CONTENTIOUS ISSUES
Mark 16:16 and I Peter 3:21 closely connect baptism with entry into a state of salvation, and Titus 3:5 contains a reference to the washing of regeneration. I Peter 1:23 and James 1:18 mention the Word of God as a means of new birth. Due to these, Gordon (1980, p. 1325) explains that many contend these are the necessary channels by which regeneration comes.
Hyper-calvinist W. E. Best (1992, p. 36) describes several differing interpretations of John 3:5 ("born of water and the Spirit"). Baptismal regenerationists claim the verse means baptism is an essential part of the new birth. Many evangelicals equate water as a symbol for the Word of God and hence deduce that this is an essential part of the new birth. Others equate water with the natural birth and the Spirit with the new birth. Unfortunately Best is so marred by argumentation that it is difficult to discern the position he supports, although it is clear which positions he does not agree with. However, Best appears to suggest a fourth view, that the water is symbolic of the cleansing of the Spirit, and only one birth is referred to.
In response one must question whether the Word of God is a means of regeneration in this way, when I Corinthians 2:7-16 explains that the natural man is in such a state that he cannot receive the things of God. Further, Gordon (1980, p. 1325) suggests "A divine intervention which makes the natural man receptive to God's Word must be antecedent to hearing the Word in a saving manner."
To view baptism as conveying regenerating grace is contrary to Scripture such as Paul's strictures on the Jewish views concerning circumcision (Romans 2:28f., 4:9-12). Further, the New Testament details incidents of conversion with no accompanying baptism (Acts 10:44-48; 16:14-15).
Baptism bears witness to the spiritual union with Christ in death and resurrection through which new life is conveyed (Romans 6) but does not convey such itself, especially where faith is absent.
The Word of God brings regenerating grace into expression in faith and repentance (Romans 10:17) but the grace itself comes direct by the Spirit to lost sinners (John 16:8).
CONCLUSION
Paul wrote to Titus,
[God] saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Saviour" (Titus 3:5-6).
The new birth is entirely from God. It originates from His mercy. Its mediator is Christ. It is effective through the Holy Spirit who has been generously given.
Being born again speaks of a radical transformation. Pecota (1994, p. 365) describes it as "the decisive and instantaneous action of the Holy Spirit in which He re-creates the inner nature".
If anyone is in Christ, he is a new creation; the old has gone, the new has come (II Corinthians 5:17). The regenerate man is a new man who seeks, finds and follows God in Christ.
Man can do nothing of Himself to be saved, and nor does he deserve the mercy God has bestowed. Yet, without this new birth, unless a man is born again, they cannot see the Kingdom of God.
WORKS CITED
Best, W. E. 1992. The Born-Again phenomenon (A cover-up for heresy), W.E. Best Book Missionary Trust, Houston.
Cranfield, C. E. B. 1950. ‘Birth’ in A Theological Word Book of the Bible, ed. A. Richardson, Collier Books, New York.
Easton. nd. ‘Regeneration’, in Easton’s Bible Dictionary, BibleWorks for Windows, Hermeneutika Computer Bible Research Software, Big Fork, Montana.
Gordon, M. R. 1980. ‘Regeneration’, in The Illustrated Bible Dictionary, ed. J. D. Douglas, Inter-Varsity Press, Leicester.
Packer, J. I. 1960. ‘Regeneration’, in Baker’s Dictionary of Theology, ed. E. F. Harrison, G. W. Bromiley and C. F. G. Henry, Baker Book House Company, Grand Rapids, Michigan.
Pecota, D. 1994. ‘The Saving Work of Christ’, in Systematic Theology: A Pentecostal Perspective, ed. S. M. Horton, Logion Press, Springfield, Missouri.
Stott, J. R. W. 1989. The Cross of Christ, 2d. ed., Inter-Varsity Press.
Thayer, J. H. 1981. The new Thayer’s Greek-English lexicon of the New Testament, Hendrickson Publishers, Massachusetts.
Thiessen, H. C. 1979. Lectures in Systematic Theology, rev. ed., Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan.
Vine, W. E. 1981. Vine’s Expository Dictionary of Old and New Testament Words, World Bible Publishers, Iowa Falls, Iowa.
Wright, D. F. 1968. In Understanding be Men, 6th. ed, Inter-Varsity Press.
Zodhiates, S. 1992. The Complete Word Study New Testament, 2d. ed., AMG Publishers, Chattanooga, Tennessee.
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David M. Williams |