John 3:1-16

This is an excerpt from the outstanding book “The Holy Spirit” by Sinclair B. Ferguson (G. Bray, Ed.) (pp. 115–138). Downers Grove, IL: InterVarsity Press. 1996

The union with Christ into which the Spirit brings us is multi-dimensional in character. To be ‘in Christ’, says Paul, is to enter a ‘new creation’ (2 Cor. 5:17); the old order of sin and death, the age dominated by the flesh and the devil, have given way to a new order of reality in the resurrecton of Christ. Thus the mutual bonding between Christ and his people in the Spirit is the fulfilment of all that was adumbrated in the old covenant bond between Yahweh and his people in the Exodus and entrance into the land of rest; grounded in the work of the Messiah, it is forged through the ongoing work of the Spirit creating a new humanity.

Because it is multi-dimensional, life in union with Christ is necessarily viewed from various perspectives in the New Testament. It involves identification with him in his death, resurrection and ascension; but it also involves a correlation of the action of God with the action of man. As we have seen, Scripture stresses its monergistic roots (God is its author); it is bilateral in nature, with faith as its other polarity. The threads of regeneration and faith are inextricably intertwined. In both dimensions of activity the Spirit is active. These strands are capable of separate analysis (indeed, they ought not to be regarded as identical), but they cannot be existentially separated from each other. They belong together in such a way that we cannot mark a join where the monergistic action of God ends and the activity of the believer begins. It is significant in this context that both regeneration and the elements of conversion are regarded in the New Testament as gifts of God.

Regeneration

Union to Christ is inaugurated by the renewing work of the Spirit in which he begins the transformation into the image of Christ which will be completed at the eschaton. The ancient promise is thus fulfilled that God would give his people new hearts and spirits through the indwelling of his Spirit, resulting in a new lifestyle (Ezk. 36:24–27).

This transition was marked in the New Testament by the rite of baptism. By the time of Justin Martyr and Irenaeus in the late second century AD, regeneration already seems to have become so closely associated with its symbol of baptism that the two were thought of as coincident. This link became so refined that the sign and the thing signified were related in a sine qua non fashion, and a sacramentalist view of regeneration came to dominate the theology of the church. Even for Augustine, to whom the Reformers looked as the great theologian of grace, the idea of regeneration apart from water baptism was unthinkable. The doctrine of the limbus infantum for those who died in infancy unbaptized thus became virtually a dogmatic necessity for the medieval church.

While the mainstream Reformation thinkers continued to emphasize the role and necessity of baptism as the sign of regeneration, they argued that any identification of the two must be seen as sacramental and not mechanical; the sign and the thing signified must not be confused, as though the grace indicated by the sign were contained within it.

Particularly in the teaching of Calvin the term ‘regeneration’ was used to denote the renewal which the Spirit effects throughout the whole course of the Christian life. For him it describes the same reality denoted by ‘conversion’ and ‘repentance’ but viewed from a different perspective. Later, in many seventeenth-century writers, effectual calling and regeneration tended to be treated as synonyms. Only in the continuing development of evangelical theology did the term come to be used in the more limited and particular sense of the inauguration of new life by the sovereign and secret activity of God. While this served to focus attention on the power of God in giving new life, when detached from its proper theological context it was capable of being subjectivized and psychologized to such an extent that the term ‘born again’ became dislocated from its biblical roots.

But what does the New Testament itself mean when it speaks about ‘regeneration’? In the structure of evangelical soteriology, regeneration has occupied such a central role that ‘second birth’ has been regarded as the definitive element of genuine Christian experience. Yet the New Testament term for regeneration, palingenesia (from palin, ‘again’, and genesis, ‘beginning’) occurs only twice in the New Testament. In Matthew 19:28, it refers to the ‘renewal of all things’, the final rebirth of the universe, a meaning that stands in marked contrast with its use in Stoic thought as the periodic restoration of the world.

Palingenesia here is the final resurrection, the realized adoption of God’s sons, the redemption of their bodies and of the entire groaning creation (Rom. 8:19ff.), and the establishment of the new heavens and the new earth, the home of righteousness (2 Pet. 3:13). It is cosmic in its effects.

The only other occurrence of palingenesia is in Titus 3:5, where Paul speaks of the ‘washing of rebirth [palingenesia] and renewal by the Holy Spirit’. It is difficult to be dogmatic about the meaning of this phrase. Does the washing consist in rebirth, effect rebirth, or symbolize new birth (through baptism)? Does the statement refer to two actions (washing and renewal), or is it a hendiadys (in which a single idea is denoted by two expressions)?

This latter interpretation seems likely and, if valid, suggests a striking connection between the regeneration of the individual and the dawning of the new age, since Paul’s only other use of ‘renewal’ (anakainōsis, Rom. 12:2) serves the function of emphasizing the contrast between the present world order and that of the age to come. Furthermore, as H. N. Ridderbos has pointed out, the outpouring of the Spirit to which Paul refers in this context is ‘typical eschatological terminology’. It underlines the fact that Paul sees regeneration within a broader context as a share in the renewal-resurrection which has been inaugurated by the Spirit in Christ. The renewal which is effected in regeneration (and symbolized in baptism) is, therefore, not merely an inner change; it is the incursion of a new order into the present order of reality. Thus regeneration (palingenesia) and the cognates (anagennaō; gennēthēnai anōthen) denoted not merely the phenomenon of spiritual change from within, from below as it were, but transformation from without and from above, caused by participation in the power of the new age and more specifically by fellowship through the Spirit with the resurrected Christ as the second man, its firstfruits, the eschatological Adam (ho eschatos Adam, 1 Cor. 15:45). This is the note which became muted in the teaching of the postapostolic church but which must be recovered.

New creation—new life

While the term ‘regeneration’ is not strictly associated with the work of the Holy Spirit in the New Testament, the idea of inauguration into the kingdom of God as a Spirit-wrought new birth is widespread and is in fact foundational in Johannine theology: ‘To all who received him [Christ], to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God’ (Jn. 1:12–13). That this birth is the work of the Spirit is later underlined by Jesus’ words to Nicodemus: ‘No-one can enter the kingdom of God unless he is born of water and the Spirit … the Spirit gives birth to Spirit … So it is with everyone born of the Spirit’ (Jn. 3:5–8). Being ‘born of God’ (i.e. through the Spirit) becomes as characteristic a description of being a Christian in Johannine theology as is the expression ‘in Christ’ in the Pauline corpus (cf. 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18).

Elsewhere in the New Testament similar language is used of the renewing work of God. While reference to the Spirit is less direct, his sovereign action is nevertheless implied (e.g. in Jas. 1:18; 1 Pet. 1:3, 23). Paul views Christians as being like Isaac, children of the promise ‘born by the power of the Spirit’ (Gal. 4:29). Continue reading →

Text: Acts 2:32-42

Medical science informs us that the events surrounding a baby’s birth is a key factor in a child’s development. A long, drawn out, painful and complicated birth can have a lasting negative impact and that is why it is vital that much attention is given to provide a safe, healthy process and environment for a baby. When it comes to spiritual birth into the kingdom of God, how can we make sure the new baby is off to a good start in its new life in Christ? What does a NORMAL Christian birth look like? If we could standardize the process, what things would we put in place?

Regeneration:

1. What is regeneration?
Regeneration is an immediate re-creation of the sinful nature by God the Holy Spirit and an implanting into the body of Christ.

2. Is it a judicial or a re-creating act?
The latter. In regeneration the condition and not the state of man is changed.

3. Does regeneration occur in the consciousness or below the consciousness?
Below the consciousness. It is totally independent from what occurs in the consciousness. It can therefore be effected where the consciousness slumbers.

4. Is regeneration a slow process or an instantaneous action?
It is an instantaneous action that is the basis for a long development in grace.

5. Is regeneration concerned with the removal of the old or the enlivening of the new?
Regeneration includes both. However, one can rightly maintain that the latter has prominence.

6. Is regeneration a mediate or an immediate act of God?
It is immediate in the strict sense. No instrument is employed for it.

– Geerhardus Vos, Reformed Dogmatics)

“Regeneration is an act by God to awaken spiritual life within us – bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith. However, when we say that it comes “before” saving faith, it is important to remember that they usually come so close together that it will ordinarily seem to us that they are happening at the same time. As God addresses the effective call of the gospel to us, he regenerates us and we respond in faith and repentance to this call. So from our perspective it is hard to tell any difference in time, especially because regeneration is a spiritual work that we cannot perceive with our eyes or even understand with our minds.

Yet there are several passages that tell us that this secret, hidden work of God in our spirits does in fact come before we respond to God in saving faith (though often it may be only seconds before we respond). When talking about regeneration with Nicodemus, Jesus said, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Now we enter the kingdom of God when we become Christians at conversion. But Jesus says that we have to be born “of the Spirit” before we can do that. Our inability to come to Christ on our own, without an initial work of God within us, is also emphasized when Jesus says, “No one can come to me unless the Father who sent me draws him” p 703 (John 6:44), and “No one can come to me unless it is granted him by the Father” (John 6:65). This inward act of regeneration is described beautifully when Luke says of Lydia, “The Lord opened her heart to give heed to what was said by Paul” (Acts 16:14). First the Lord opened her heart, then she was able to give heed to Paul’s preaching and to respond in faith.

By contrast, Paul tells us, “The man without the Spirit (literally, the “natural man”) does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned” (1 Cor. 2:14 NIV). He also says of people apart from Christ, “no one understands, No one seeks for God” (Rom. 3:11).

The solution to this spiritual deadness and inability to respond only comes when God gives us new life within. “But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses made us alive together with Christ” (Eph. 2:4–5). Paul also says, “When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ” (Col. 2:13 NIV).”

– Grudem, W.A., 2004. Systematic theology: an introduction to biblical doctrine, Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

This excerpt is adapted from Foundations of Grace by Steven Lawson (original source here).

There may be no truth in the Bible more deeply loved and greatly cherished than the subject of the new birth. Here is the grace-centered message of a new beginning for those whose lives have been ruined by sin. Here is the life-changing truth that sinful men can be made new. When the new birth is caused by God, old things pass away—old practices, old cravings, old habits, old addictions, and old associations. Behold, new things come—new desires, new pursuits, and new passions. An entirely new life begins. Nothing could be more positive than this. It is no wonder that the truth of the new birth is so beloved.

Yet despite its great appeal, the new birth may be the most misunderstood doctrine in Scripture. Most people naively imagine that there is something they can do to cause themselves to be born again. They hear a well-meaning person say, “Believe and be born again,” and suppose that they can. So they try to effect their own regeneration. But this they cannot do. In attempting it, they are like someone who imagines he caused himself to be born physically. Did he meet with his parents and ask to be born? Did he initiate his own birth? Of course not. The truth is, the initiative in birth lies outside of the one being born. He is merely part of a process that started long before he came into being. His parents acted, then God acted. And as a result, that individual was brought into the world. He did not cause his own birth to happen.

The same is true regarding spiritual birth. If you have experienced the new birth, it is not because you initiated it. Rather, it was an event that God brought about in you. More specifically, you were not born again because you exercised faith. In truth, the new birth preceded your faith and produced it. Saving faith is the fruit of regeneration, not the root of it. The biblically correct order of salvation—known in theological language as the ordo salutis—is not “Believe and be born again,” but the very opposite: “Be born again and believe.” The living God must act upon the spiritually dead soul and cause it to be born again. The new birth is by divine choice and sovereign initiative. God’s will affects the human will, not vice versa. Scripture intentionally uses the imagery of birth to underscore this essential truth of the sovereignty of God in regeneration.

John Murray, one of the foremost theologians of the twentieth century, affirmed the divine initiative in the new birth when he wrote:

“For entrance into the kingdom of God we are wholly dependent upon the action of the Holy Spirit, an action … which is compared to that on the part of our parents by which we were born into the world. We are as dependent upon the Holy Spirit as we are upon the action of our parents in connection with our natural birth. We were not begotten by our father because we decided to be. And we were not born of our mother because we decided to be. We were simply begotten and we were born. We did not decide to be born…. If this privilege is ours it is because the Holy Spirit willed it and here all rests upon the Holy Spirit’s decision and action. He begets or bears when and where He pleases.”

Murray goes on to write, “Regeneration is the act of God and of God alone.” In other words, regeneration is monergistic, meaning that “the grace of God is the only efficient cause in beginning and effecting conversion.” The key word here is only. God is the only cause behind the new birth. The opposite of monergism is synergism.

This latter word is derived from the Greek word synergos, meaning “working together.” According to the theory of synergistic regeneration, both the divine and human wills are active, and each must cooperate with the other. But what does the Scripture teach?

According to James 1:18, “Of his own will he brought us forth”—an unmistakably monergistic statement. John 1:12–13 reads, “All who did receive him, who believed in his name … were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” This view of the new birth could not be more monergistic. John 3:8 says, “‘The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.’” Man does not effect the movement of the Spirit—God does. First Peter 1:3 says, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” Clearly, regeneration is monergistic, the activity of only one will—namely, the divine will.

In the latter epistles of the New Testament, this truth of regeneration appears with intentional regularity (James 1:18; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). This is a fundamental teaching within the doctrines of grace. It reveals that God must implant new life within your soul. God must effect a spiritual conception within you. God must impregnate your heart. In short, God must cause you to be born again.