A Summary of the Doctrine Including an Identification of its Primary Agent[1]
The Bible depicts regeneration as a spiritual new birth. It is literally God’s creating of a new creation. The actual word “regeneration” is found twice in the Bible. It is used once in an eschatological context (Matt. 19:28) and once in a soteriological context (Titus 3:5). The Greek word for regeneration is paliggenesias (palin ‘again or once more’ and genesis, ’birth, creation’). The word is literally translated as ‘new birth’. This literal translation is also the best basic definition of the concept portrayed in Scripture.
Though the word ‘regeneration’ is only used twice in Scripture the concept is conveyed many times. There are several phrases used in the Bible to convey the concept of regeneration such as: born of God, born again, born of water and Spirit, begotten, et al. Each of these phrases points to the same basic theme; a new birth. Scripture teaches enough on this subject to give us clarity, yet it still leaves enough room for the element of mystery to remain.
The Bible both directly and indirectly defines the properties of regeneration for us. Scripture teaches us that regeneration is an instantaneous quickening of the Holy Spirit, which imparts to us the divine nature and spiritual life, bringing us forth as a new creation in Christ, and rendering us alive to God. Regeneration is instantaneous in both its positional aspect as its experiential aspect; it not an ongoing process. It happens to a person once only. Though man is involved it is a passive work on his part. Regeneration is something done to him; not by him. On man’s side, the new birth is conditioned simply by faith in Jesus (Gal. 3:26).
God is always the primary agent in the application of regeneration. Specifically, it is God the Holy Spirit who is responsible for “sealing” us (Eph. 1:13-14). So in the actual application of our regeneration, it is the Holy Spirit who performs this task. There are over 15 references to the new birth in the New Testament[2]. Six of these texts directly depict the Holy Spirit as being the primary agent in regeneration[3]. The rest of the texts make reference to God the Father, God the Son, or sometimes by way of inference the Holy Spirit, as being the primary agent of regeneration.
A Contrast of the Biblical View with Four Erroneous Views
The first unbiblical view is that a man must regenerate himself. This is unbiblical because regeneration is an act of God and not man. It is the Spirit which begets us (John 3:5, 3:8). Regeneration is God’s creative miracle which He works in us. Regeneration does not occur through the good works of man nor is it wrought by a man in himself. Man cannot accomplish this act.
The second unbiblical view is that regeneration is a progressive work occurring in degrees. This is unbiblical because the Bible depicts regeneration as a single and instantaneous event, occurring once to an individual.
The third unbiblical view of regeneration is that it brings man into immediate perfection. This view is unbiblical as the perfection of a believer is not reached until his final glorification. Believers, after regeneration, are called to live lives of sanctification, battling and struggling against sin in their flesh (Romans 7).
The last unbiblical view of regeneration which I will address here is the view that water baptism regenerates us. There is nothing inherent about water which can change the fundamental disposition of a man’s heart towards sin. Taking a bath does not change our nature from fallen to divine. Only God does, through Christ, by His Holy Spirit. There are verses which seem to allude to this concept (1 Peter 3:21). However, this is an obscure concept which is not clearly defined and supported by the rest of Scripture. As an obscure concept, it must yield to the clearly defined and well supported teachings of regeneration.
An Explanation of how the Doctrine Relates to the Ordo Salutis
The Doctrine of Regeneration relates to Scripture’s overall theme of ordo salutis in that it both logically and chronologically follows, occurs simultaneously with, and precedes other aspects in the application of redemption. Regeneration occurs after foreknowledge, election, common and special grace (and conversion from an Arminian perspective) in the Doctrine of the Application of Redemption. From a Reformed perspective regeneration would occur before conversion.
Regeneration occurs simultaneously to other aspects of redemption such as justification, adoption, positional sanctification, translation of kingdoms and citizenship, positional liberty from the bondage and reign of sin and Satan (and from a Reformed perspective regeneration would occur simultaneously with or just prior to conversion). And lastly, regeneration precedes other aspects such as sanctification, the perseverance of a believer, and final glorification.
Conclusion
Regeneration is a mysterious yet liberating doctrine which demands our attention and study. More than that though, it demands our heart and adoration. Praise the God who makes all things new, and who allows old things to pass away! We have seen here the overwhelming evidence of God being the primary agent of this act of regeneration, and how it is impossible for man to effect or produce this work. We have also seen how this doctrine relates to the overall Doctrine of the Application of Redemption. Regeneration follows certain aspects in the order, yet enables other aspects. How sad that this doctrine, which today is so widely neglected, is the one thing which Jesus said is necessary. “Ye must be born again”.
[1] Biblical References – John 1:13, 3:3, 3:5, 3:7, 3:8; 1 Cor.15:45; Titus 3:5; 1 Pet. 1:3, 1:23; James 1:18; 1 John3:9, 4:7, 5:1, 5:18; Galatians 3:26
[2] John 1:13, 3:3, 3:5, 3:7, 3:8; 1 Cor.15:45; Titus 3:5; 1 Pet. 1:3, 1:23; James 1:18; 1 John3:9, 4:7, 5:1, 5:18
[3] John 3:3, 3:5, 3:7, 3:8; Titus 3:5; 1 Pet. 1:23
Filed under: Soteriology - (The Study of Salvation)
