The Time and Nature of Regeneration Regeneration, the supernatural act of God that imparts eternal life to a human being, is the beginning of spiritual life in each individual Christian. Just as a person is physically born into a human family, every believer in Christ is spiritually born into the family of God. Without this spiritual birth, a person remains spiritually dead (John 3:3-7). Yet for such a basic and fundamental truth, regeneration is a doctrine that has not been clearly articulated by theologians over the centuries, often being confused with conversion or taken to include justification, sanctification, and even glorification (Walvoord 129). It seems helpful then to begin our discussion by differentiating between these theological truths in order to focus clearly on the doctrine of regeneration. •
Conversion is the human counterpart of regeneration, including repentance (Greek: mataneo, “change of mind”) and trusting in God’s plan of salvation, made available to us through Jesus Christ, for reconciliation with God, the process of exercising saving faith.
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Justification is a legal concept, as when a person is declared not guilty in a court of law, and refers to a person being declared, not simply “not guilty” but righteous before God, based on trusting in the finished and accepted work of Jesus Christ as payment in full for their sin (Romans 5:1, 8-10).
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Sanctification has two aspects: 1) in positional sanctification a person is found to be holy because they are in Christ (Hebrews 10:10, 14) and 2) progressive sanctification involves the outworking of their new standing in Christ in daily life as they mature in faith (1st Peter 1:15, 16).
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Glorification is the sure end of justification (Plett 101); it is the purpose of God for which He saves individuals, that His glory would be revealed in them as it was in Christ (Romans 8:28-30).
Regeneration, the quickening of spiritual life within the heart of a person dead in their sin, remains distinct from each of these concepts, while being integral to and inseparable from salvation. The Time And Nature Of Regeneration Copyright © 2002 by Debbie Piper
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Regeneration is the instantaneous work of God within the believing heart to produce a new nature capable of communion with Him. This one-time experience is the source of life in Christ and the basis for service to Him and others (Walvoord 132).
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Scriptural Background Palingenesias is the Greek word meaning “new birth, reproduction, renewal, recreation.” As it is used in Titus 3:5 to express the work of the Holy Spirit in saving believers, it encompasses all that is represented by eternal life in a human being (Walvoord 128). Scriptures present the concept of regeneration using three figures: new birth, spiritual resurrection, and new creation. Jesus uses the term born again or “born from above” to explain the necessity of regeneration to Nicodemus in John 3:3-6. Jesus stresses that this is a concept that Nicodemus should be familiar with from the Old Testament scriptures. As men are born of human parentage, the child of God is born of God (John 1:12, 13). Spiritual resurrection as the basis for living lives that reveal the reality of having been raised to life with Christ is a common theme in Paul’s letters (Romans 6:13; Ephesians 2:4-6; Colossians 2:12). The words of Jesus recorded in John 5:24, 25 proclaim the reality of spiritual life out of death for those who hear His voice. Another concept used frequently by Paul is that of being a new creation (2nd Corinthians 5:17), being created in Christ Jesus (Ephesians 2:10), and being “created to be like God in true righteousness and holiness” (Ephesians 4:24). New birth, spiritual resurrection, new creation—all three suggest a radical, transforming, fundamental change from that which existed previously.
The Time of Regeneration The overarching teaching of scripture presents regeneration as an event that happens spontaneously and instantaneously at the moment that saving faith exists within an individual (John 1:13, 3:6, 5:24, 6:47; 2nd Corinthians 5:17; Titus 3:5. The faith aspect of salvation presupposes knowledge of the gospel message revealed in the scriptures (Romans 10:9,10,17; 1st Corinthians 15:1-7; Hebrews 4:2; 1st Peter 1:23), thus precluding the possibility of infant regeneration since an infant does not have the mental faculties to comprehend the gospel message, even at its most basic level. The Time And Nature Of Regeneration Copyright © 2002 by Debbie Piper
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Regeneration is an event rather than a process, although multiple factors and circumstances within the life of a person may lead to the moment of regeneration (Ryrie 65). The Greek aorist verb tense is used for events rather than processes; this is the tense used by Jesus in John 1:13; 3:3, 5, 7. In these verses, the writer conveys this thought clearly as Jesus speaks of being born again. In addition, the perfect tense of the Greek verb for being born again is used in 1st John 2:29; 3:9; 4:7; 5:1, 4, 18, signifying a single decisive initial act that includes lasting results. Billy Graham describes this as a “once-for-all change” that has continuing effects (55). Regeneration is forever. It is the beginning of eternal life, which in its most basic definition is life that will endure through endless years. Scripture does not reveal anyone being regenerated a second time (Walvoord 137).
The Nature of Regeneration Regeneration is the act of God that imparts eternal life to the believing sinner. This is the work of God within the believing heart, accomplished by the Holy Spirit immediately indwelling the new believer. Titus 3:5 clearly states that the Holy Spirit is the means of regeneration. Regeneration cannot be accomplished by man because of the devastation of sin (Ryrie 64). Eternal life is an attribute of God that only He, as the source of life, has the authority and power to give to another (Jesus in John 5:21). R. C. Sproul points out that it is “the same Holy Spirit that quickened Jesus in His Resurrection” who brings His power to bear on a person so that “he emerges from the grave of spiritual death” (150). Regeneration is non-experiential in that it is not derived from nor based upon human experience. That is to say, there is a difference between regeneration as an objective act of God and man’s awareness of regeneration, which is a subjective response (Sproul 152); regeneration is a “hidden transaction” that may not be experienced by the one receiving it nor necessarily immediately visible to others (Graham 55). As a supernatural work of God, there is “no visible method or process” observable by our five senses (Walvoord 131). This difficulty in pinpointing the exact moment of regeneration experientially is often the case in those who have been raised in a The Time And Nature Of Regeneration Copyright © 2002 by Debbie Piper
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Christian home, or who were converted as children. In addition, no two people begin their Christian experience identically, so that man cannot always discern who has been regenerated. Given the human inability to perceive the actual occurrence of regeneration, “the issue from the divine perspective is not when was a person converted, but rather is a person converted?” (Sproul 152). At the moment of regeneration, a new nature is placed within an individual, a new nature with new power and new attitudes (Romans 8:5-9). Man is given God’s life and nature, God’s spiritual DNA, through the presence of the Holy Spirit; he now has the possibility of being controlled by God’s spirit because God’s spirit dwells within him (Ryrie 66). This new nature brings power for transformation, a longing for God and His will, and the ability to serve God. R. C. Sproul declares, “The core of a man’s existence is changed,” (150) as God implants a new disposition, a new perspective, a new sense of values, and a new quality of life (John 10:10). Regeneration also produces a new experience in life. Along with a new ability to understand the teaching of the Holy Spirit and a new capacity to enjoy spiritual realities, the believer now experiences a struggle with sin as it pulls at the newly regenerated nature within him. This struggle may be so intense at times, and one’s experience of defeat so disheartening, that it may cause believers to question their salvation and the reality of being regenerated (Romans 7:7-25). At these times, the Holy Spirit assures us that we are truly children of God (Romans 8:15, 16). As believers mature spiritually they begin to outwardly reflect the image of God and reveal the family-likeness received from their heavenly Father (1st John 2:29, 4:7); the possibility and power for this spiritual growth and maturity, this transformation into Christlikeness, is an outward proof resulting from the inner reality of regeneration. Lastly, regeneration is the basis for the eternal security of the believer. Having been born of God, having received His nature within us through the presence of the Holy Spirit, and having been placed into His family, the regenerated person is assured of her standing before God (John 10:10, 28, 29). Regeneration is not something that a person can achieve by inheritance, attending confirmation class, joining a church, doing good works, moral living, reforming one’s lifestyle, baptism, or even by The Time And Nature Of Regeneration Copyright © 2002 by Debbie Piper
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imitating Christ. Regeneration is the exclusive work of God, who imparts eternal life to those who believe in Christ. Paul’s confidence is one that every believer can experience—“being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6).
Works Cited: Walvoord & Zuck’s Bible Knowledge Commentary, “John.” Billy Graham’s The Holy Spirit. Les Plett’s Bible Doctrine Class Notes. Charles Ryrie’s The Holy Spirit. R.C. Sproul’s Basic Training: Plain Talk On The Key Truths Of The Faith. Elmer Towns’ What The Faith Is All About. John Walvoord’s The Holy Spirit
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