152. Chapter 6: Regeneration.

Chapter 6

Regeneration.

While regeneration is closely related to justification, there are real points of difference between them. They differ widely in the grounds of their necessity. The necessity for justification lies in the fact of guilt, while the necessity for regeneration lies in the depravity of our nature. Hence they must fulfill different offices in the work of our salvation. It is the office of justification to cancel our guilt, while it is the office of regeneration to renew or purify our moral nature. Yet in other facts the two are closely related. They are coincident in time. There is no reason for any chronological separation; not even where the consciousness of the moral change wrought by regeneration is a gradual attainment. Further, we are justified and regenerated on the same act of faith. The two great blessings are not separately offered to separate acts of faith; they are offered together as inseparable blessings of the salvation in Christ, and so are received on one and the same act of faith.

Regeneration, like justification, is a vital part of Christian soteriology. It must be such, since native depravity is a reality, and regeneration a necessity to a truly spiritual life. It follows that a truthful doctrine of regeneration must be profoundly important. Yet it is one respecting which error has widely prevailed, and greatly to the detriment of the Christian life. However, as between evangelical systems, the doctrine of regeneration has been far less in issue than that of justification, mostly because it is less directly concerned in the doctrinal view of the atonement.

I. The Nature Of Regeneration.

1. In the Light of the Scriptures.—The nature of regeneration must be studied in the light of the Scriptures. The true doctrine must be found in the meaning of the terms and facts wherein the gracious work is expressed. The question is not open to a philosophical interpretation, nor to any purely scientific treatment. The reason is, that we cannot m any such mode reach the facts which vitally concern the doctrine. For instance, we cannot thus reach the nature of depravity, in which lies the necessity for regeneration. We know that it is a state of our sensuous and moral nature, and we know its characteristic tendency to evil; but just what it is in itself we cannot know. Yet the nature of depravity as a subjective state must largely determine the nature of regeneration. Therefore, as we cannot in any purely scientific or philosophic mode know the nature of depravity itself, neither can we in any such mode discover the inner nature of regeneration.

Some have thought the subject more open to rational treatment on the ground of a trichotomic anthropology than on the dichotomic. We do not see any clearing of the question in this view. Trichotomy is not an established truth; and so long as it remains uncertain in itself it can render little service in the interpretation of any doctrine. Further, trichotomy effects no change in the real question, so far as it relates to our thinking. No class of sensuous or moral phenomena, as now known, is eliminated or in the least modified; no new class is introduced. Nothing is other than it was for our thinking. Hence the assumption of three distinct natures in man—of a psychic nature intermediate to the physical and mental, and additional to them—cannot clear the way to any direct insight into the nature of depravity as a subjective state. We are just as far short of any such insight as we were on the ground of a dichotomic anthropology. Not a few have been pleased with Henry Drummond’s treatment of regeneration. This is really the subject, although his own topical word is biogenesis.^[791] The treatment is admirable in literary quality, and attractive in scientific cast. The laws of biogenesis on which his doctrine is constructed are thoroughly valid. Life is begotten only of life. Biogenesis holds the ground securely against abiogenesis. There is no life from the lifeless. We see no reason to question other laws set forth: that the source of life must answer for the kind or grade of that which it produces; and that a lower form of life can be lifted up into a higher form only through the power of the higher. On the ground of such principles only a divine source can answer for a truly spiritual life in man. This is the necessity for regeneration. Man must be born from above; must be born of God. However, the treatment is new only in its scientific cast and terminology, and in the application of the laws of biogenesis to the questions of regeneration. That regeneration is necessary to a truly spiritual life, and that it is possible only through the divine agency, are truths long familiar to our evangelical theology, and widely and effectively preached from many pulpits.

^[791]Natural Law in the Spiritual World: Biogenesis.

, lead into serious error respecting the real necessity for regeneration, According to these laws, as here set forth, that necessity must have been original to the constitution of man; while the real necessity lies in a corruption of human nature consequent to the Adamic fall. There is in Drummond no proper recognition of this ground. Indeed, it could not be made to chime with his doctrine. Nor do his principles require either the atonement in Christ or the special mission and work of the Holy Spirit for which it provides. It is true that in his treatment there is frequent recognition of both Christ and the Holy Spirit as the source of the new spiritual life, but this fact cannot affect the truth of our position; for nothing in the original constitution of man could require the grace of a redemptive economy for its relief. If in his original constitution man was placed in the plane of a purely natural life, then, according to the laws of biogenesis, he would need a spiritual endowment which only divinity itself could confer, in order to a truly spiritual life; but he could not need the grace of a redemptive economy as the provisional ground of such endowment. These inevitable implications mean some serious error in the doctrine of Drummond. Regeneration, whether in respect to its nature or necessity, cannot be explained on the ground of “natural law in the spiritual world.”

2. Representative Terms.—There is a class of Scripture terms in which regeneration, or the gracious work which it represents, is expressed as a new birth. We may instance the following: born again (John 3:3; John 3:7; 1 Peter 1:33); born of God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1); born of the Spirit (John 3:5; John 3:8). These several forms of expression have the same meaning respecting the nature of regeneration. When we reach the deeper principle of their interpretation we shall find that meaning very clear and full. There are other forms of expression which contain the same truth respecting regeneration, but we get their full meaning only as we read them in the light of the truly representative terms. With such limitation, they still render valuable service in setting forth the true nature of regeneration. However, the terms which set forth this great moral change in the light of a new birth are properly designated the representative terms. They are the ground of the specific term regeneration—παιγγενεσία—the one in common theological use for the expression of the doctrine.

3. Analogical Interpretation.—In these forms of expression there is a comparison of spiritual regeneration with natural generation or birth. The comparison implies some analogy between the things thus compared. Accordingly, some attempt an interpretation of regeneration on the ground of such analogy. It is easy to institute points of comparison; but if we stop short of a really interpreting principle, little light is gained for the real question. Under these figurative expressions, or in natural generation and birth, we may find the inception of a new life, a new life in the mode of derivation, and a transition into a new mode of life. These are facts of natural generation and birth; and it is easy to find corresponding facts in regeneration. It surely means the inception of a new life, and a new life by derivation or communication, and a new mode of life. In this manner regeneration is interpreted, but the interpretation is superficial, and fails to give us any clear insight into its real nature. The failure arises from the fact that these points of comparison mean nothing in themselves for the nature of the new life received in regeneration. They are too broadly applicable for any such definite meaning. The same facts are true of all orders of propagated life; just as true of the lion as of the lamb; just as true in the animal plane as in the human. These points of analogy lead us up to the one fact which is full of meaning for the nature of regeneration, but fall short of it, and therefore fail to give us any clear insight into that nature.

4. Deeper Principle of Interpretation.—Underlying the points of comparison usually presented in the analogical treatment, there is a deeper fact which gives us the true nature of regeneration. It is the fact that the offspring is in the likeness of the parentage. This principle rules in all the forms of propagated life. It is the determining law of species. It here suffices that we merely state this law, as it was sufficiently discussed in our anthropology. We there found it a valid and sufficient ground for the genetic transmission of depravity from Adam down through the race. This is the principle which opens the clearer view of regeneration. As by natural generation we inherit from the progenitors of the race a corruption of the moral nature, so by the new birth we receive the impress and likeness of the Holy Spirit. This is our interpreting principle. Nor is it fetched from afar, but is right at hand in the classical passage on regeneration: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6). In the first part the truth is deeper than the derivation of a body of flesh in the form and likeness of the parental body; it means the inheritance of a corrupt nature. This was shown in our anthropology. In this corruption of nature lies the necessity for the new birth. It was on the ground of this fact that Christ said to Nicodemus: “Marvel not that I said unto thee. Ye must be born again.” But such a necessity can be met only by a divine operation within the moral nature which shall purify it and transform it into the moral likeness of the divine. All this is in the meaning of the words of Christ: “That which is born of the Spirit is spirit”—spirit, not essentially, but in the sense of a spiritual or holy quality. As the depravity of the original parentage is transmitted through natural generation, so through regeneration we are transformed into the moral likeness of the Holy Spirit. This meets the necessity for regeneration. There is no other way in which it can be met. Thus we find the real meaning of being born of the Spirit. The nature of the regenerate state is thus manifest. It is a state of subjective holiness. We state the characteristic or the predominant fact, without reference to the proper distinction between regeneration and entire sanctification. It must be a state of subjective holiness because it is the result of an operation of the Holy Spirit which as really transforms the soul into the moral likeness of himself as the laws of nature determine the likeness of the offspring to its parentage.

There is no mystery in this doctrine which should in the least discredit it with any who believe in God. Just what it is in the inner nature of a mineral, a plant, or an animal which determines its peculiar cast, we do not know; but God knows, and it was easy for him to so determine the nature in each. So did he make man, even in his own image; and, after he has fallen into a corrupt state, he can renew him in holiness after his own image. If this is not possible, no agency of God is possible in either creation or providence.

5. Other Forms of Presentation.—Regeneration, or that moral renovation which it represents, is expressed in other forms of thought, but the deeper idea of a moral transformation into the likeness of the divine holiness is ever present. A few instances will answer for illustration; and we shall thus bring other texts into service in setting forth the nature of regeneration.

“Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh” (Ezekiel 36:25-26). Here is a state of moral corruption and of insensibility to spiritual things. The filthiness and the heart of stone can mean nothing less. Such is the subject of the moral renovation. The renovation is a purification, and the inception of a new spiritual life. Such is the meaning of the sprinkling with clean water, the cleansing, and the new heart and new spirit. Such is the work of regeneration.

“Therefore if any man be in Christ, he is a new creature: old things arc passed away; behold, all things are become new” (2 Corinthians 5:17). To be in Christ, as here expressed, is to be in living union with him. This is the state of an actual salvation, and the same as the regenerate state. To be thus in Christ is to be a new creature, or a new creation. By such a new creation we are transformed into a state of holiness like unto the primitive holiness wherein man was made in the likeness of God. This is the same deep sense of regeneration.

“That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:22-24). The old man is both a corrupt nature and a vicious habit of life. The new man is the opposite in both respects. This is plain from the contrast in which they are placed. It is manifest in the fact that the new man is created in righteousness and true holiness. The old man and the new are such that the former can be put off and the latter put on only through a renewal in the spirit of our mind. This must be a thorough moral transformation. It is such in fact, for it is being created anew in the image of God. This is the same deep truth of regeneration which we found in its representative terms. St. Paul expresses the same truth elsewhere, and in very similar words: “Seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him” (Colossians 3:9-10).

6. The New Life.—Regeneration is the ground of a new spiritual life, a life in righteousness. In the very nature of it, as set forth in the Scriptures, it must be such. Is it expressed as a new birth or a being born of God? “If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.” “Whosoever is born of God doth not commit sin.” “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.” “For whatsoever is born of God overcometh the world” (1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4). Or is regeneration a being born of the Spirit? “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. . . . That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:2-4). “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Galatians 5:22-23). Such are the fruits of regeneration; for the Holy Spirit plants his graces, not in the vicious soil of the flesh, but only in the soul which by regeneration is morally transformed into the likeness of himself. As regeneration is a new creation whereby we become new creatures in Christ, so old things pass away, and all things become new; a good life replaces the evil life (2 Corinthians 5:17). “For we are his workmanship, created in Christ Jesus unto good works” (Ephesians 2:10). In regeneration the old man is put off, and not only as a corrupt nature, but also as an evil life; and the new man is put on, not only by the purification of the moral nature, but also in the habit of a new life in righteousness and true holiness (Ephesians 4:22-24; Colossians 3:9-10). Further, regeneration is expressed as at once a crucifixion and a resurrection with Christ; and on these grounds a new spiritual life, a truly Christian life, is set forth as both a privilege and a duty (Romans 6:3-14). By such crucifixion we die to sin; and by such a resurrection we are made alive in Christ. Such is the deep meaning of Paul when he says: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20). Only a truly spiritual or Christian life can properly answer to the life in Christ attained in regeneration.

II. The Work Of The Holy Spirit.

1. Testimony of the Scriptures.—That regeneration is attributed to the persons of the Trinity severally is entirely consistent with its being specially the work of the Holy Spirit. It is in this case as in the works of creation and providence. These are specially the work of the Father, and yet the Son and the Spirit are represented as co-operative in both. The consistency of such representation lies in the unity of the three in the divine Trinity. The case is the same respecting regeneration. The classical text in which we found the clearest light on the nature of regeneration is in itself quite decisive of the fact that it is specially the work of the Holy Spirit (John 3:5-8). The same truth appears in the fact that we are saved “by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). Baptism, here expressed as the washing of regeneration, is the sign of an inward purification which is efficaciously wrought by the Holy Spirit. There are other texts which set forth the same truth, though in the use of another word—sanctification—in place of regeneration (2 Thessalonians 2:13; 1 Peter 1:2). This special work of the Spirit is in full accord with the pervasive sense of Scripture respecting his agency in the economies of religion.

2. Immediate Agency of the Spirit.—Such an agency of the Holy Spirit should be emphasized because it is vital to the reality of regeneration itself. There is no other mode of his operation whereby the soul can be transformed into the moral likeness of himself. In the miracles of our Lord the leper was not cleansed nor the dead quickened into life by the use of intermediate agencies: the divine power acted immediately upon the subject of the miracle, and so was efficacious in its work (Matthew 8:2-3; John 11:41-44). Only in this mode can the Holy Spirit be efficacious in the regeneration of the soul.

3. The Only Efficient Agency.—Whatever may be conditional to regeneration, or whatever must precede or accompany it, still it is efficaciously wrought solely by the power of the Holy Spirit. The error of baptismal regeneration has widely prevailed. It is thoroughly the doctrine of Romanism; predominantly, of Lutheranism and Anglicanism. But the effect is impossible to such a cause. No man can rationally think it possible that the outward application of water to the body should effect the interior renovation of the soul. Baptism is the sign of an interior purification by the power of the Holy Spirit, but can have no part in the efficacious agency whereby it is wrought. It is true that the Scriptures verbally place baptism close to regeneration (John 3:5; Acts 2:38; Ephesians 5:26; Titus 3:5; Hebrews 10:22). In like manner they place baptism equally close to justification or the remission of sins (Acts 2:38; Acts 22:16). But is it possible in fact, or can any one rationally think it possible, that the application of water in baptism should cancel the guilt of sin? Justification or the forgiveness of sins is definitely and only the act of God; and baptism can have no part in it, except as a sign or confession of the faith whereon the gracious forgiveness is granted. Baptism is equally without efficacy in itself for our spiritual regeneration.

Some hold that we are regenerated by the power of the truth. Such is the common rationalistic view. It is definitely the doctrine of the Disciples, or Campbellites. Some in the fellowship of thoroughly orthodox Churches hold the same view.^[792] The fact is not really other because the Scriptures are designated as an instrumental agency, nor because there is also set forth an agency of the Holy Spirit. The real point is that an efficient agency is assigned to the Scriptures in the work of regeneration. In verification of this position we cite a single passage: “The change of heart in regeneration is produced by a previous change of judgment. The erroneous opinions of the sinner are corrected, and that corrects his feelings. He receives new information, and that gives another direction to his affections. Plainly, the Bible removes his delusions, and, in showing him the true nature of objects, makes him love many things which he formerly hated, and hate many things which he formerly loved. When he believes its report; when he takes Bible views of objects, looks at them through its telescope, looks at them through its microscope, looks at them through its atmosphere; when he looks at God, looks at Christ, looks at himself, looks at his soul, looks at this world, looks at death, looks at eternity in Bible light, the look revolutionizes him. See what a commotion has been produced among the affections of his spirit, so soon as this heavenly light, altering the decisions of his judgment, has dawned on his mind! He is now with ardor pursuing objects which he formerly despised, or feared, or abhorred ; and fleeing, as when a man flees from the plague, or from his house on fire, from objects which he formerly considered harmless, or in which his soul delighted. The Bible light has disclosed friends where he thought there were none but foes, and foes where he thought there were none but friends.”^[793] This passage cannot mean any thing less than an efficient agency of divine truth in the regeneration of the soul. And what is true of it is equally true of the fuller discussion.

^[792]Anderson:Regeneration, sec. iii.

^[793]Ibid., pp. 82, 83.

Those who maintain this doctrine assume to find the proof of it in the Scriptures themselves. Some texts are seemingly in their favor (John 15:3; John 17:17; James 1:18; 1 Peter 1:23). That divine truth, as revealed in the Scriptures, fulfills important offices in the attainment of salvation and the maintenance of a truly spiritual life, is not to be questioned. That it possesses in itself the power of regenerating the soul, must be denied as at once unscriptural and impossible. The texts which seemingly attribute regeneration to the power of the truth cannot be interpreted as actually so meaning without placing them in opposition to the many which definitely ascribe that work to the divine agency, and in a manner to mean that it is the only efficient agency. There is no need of an interpretation which involves such an opposition of texts. The many services of the truth in our attainment of salvation, and in our maintenance of a true Christian life, will, without any notion of its regenerating power, easily interpret the texts adduced in proof of such a power.

It is not in the nature of truth, not even of divine truth, that it should possess the power of regeneration. The Scriptures, which contain this truth, give us a knowledge of divine things; but such knowledge has no direct power over our moral nature. They contain many holy precepts, enough indeed for our guidance into all duty; but precepts have not in themselves the power of ruling our lives; and much less have they the power of sanctifying our nature. Wherein, then, lies the great power of the Scriptures in the religious life? The answer is obvious: It lies in the practical motives embodied in the great religious truths which they reveal. Such motives may act upon our moral and religious feelings, and through them become a ruling force in our religious life. But such is the only mode of their power; consequently, they can never reach the moral nature with any power of regeneration.

We have no power of self-regeneration. The nature of inherited depravity precludes its possibility. As a subjective state It Is as really in us and of us as if original to our nature. Hence a power of self-regeneration would be the same as a power of changing one’s own nature. There can be no such power. It is the sense of Scripture respecting our natural state that we have no such power (John 3:6; Romans 7:5; Romans 7:14; Romans 7:18; Romans 7:21; Romans 8:3-8). In this moral impotence lies the necessity for the economy of redemption. Regeneration is a true sphere of the divine monergism.

There is also a sphere of synergism. Regeneration is not an absolute work of the Spirit. We have already shown its conditionality. There are prerequisites which cannot be met without our own free agency. There must be an earnest turning of the soul to God, deep repentance for sin, and a true faith in Christ. Such are the requirements of our own agency. There is no regeneration for us without them. Yet they are not possible in the unaided resources of our own nature. Hence there must be a helping work of the Spirit prior to his work of regeneration. There is such help. The Holy Spirit enlightens, awakens, and graciously draws us. All this may be without our consent, and even despite our resistance. We may finally resist, or we may yield to the gracious influences, and be born of the Spirit. Here is the sphere of synergism.

III. Regeneration And Sonship.

1. Regeneration the Ground of Sonship.—To be born of God is to be born into his family, and to become his child. Sonship is thus immediately from regeneration. This is the clear meaning of the Scriptures. “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). The same truth is given in another text, though the form of expression is different: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:26-27). There is here the same faith in Christ as the condition of sonship; while the baptism into Christ and the putting on Christ are both the sign and the reality of regeneration, which is the immediate ground of the sonship. As regeneration is a reality, so is there deep meaning in such a ground of sonship. Adam was the son of God, but only on the ground of creation. We are all his offspring, but in a like mode. But the idea of a divine parentage underlies the sonship which has its ground in regeneration. To be born of God is to be placed nearer the divine Fatherhood than is possible to the angels.

2. Adoption and Sonship.—Sometimes this sonship is represented as by adoption: “But ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15). This text means a gracious sonship, for it is that to which the Holy Spirit is here represented as witnessing. But the very characterization of the Spirit as the Spirit of adoption clearly means a gracious sonship by adoption. We have elsewhere the same view: God sent forth his Son to redeem us, “that we might receive the adoption of sons” (Galatians 4:5). In civil government sonship by adoption is sonship by provision of law, not on the ground of parentage. In the absence of such ground adoption is the only mode of sonship. Now there is a sense in which we are alien from God; out of filial relation to him. Hence, when we are so viewed as the subjects of a gracious affiliation, our sonship may very properly be represented as in the mode of adoption. But it is never really such in fact. The new birth always underlies this sonship.

3. The Heritage of Blessings.—As related to the Father’s love and the inheritance of his children, sonship by adoption is the very same as sonship by regeneration. They are all heirs of God and joint heirs with Christ, and shall be like him (Romans 8:14-18; Galatians 4:4-7; 1 John 3:2). It would be impossible to add any thing to the passages given in the reference that could heighten the view of that inheritance.

Faber: The Primitive Doctrine of Regeneration; Anderson: Regeneration; Phelps: The New Birth; Heard:The Tripartite Nature of Man, chap, xii; Delitzsch: Biblical Psychology, v, Regeneration; Wesley:Sermons, xviii, xix; Fletcher: Discourse on the New Birth, Works, vol. iv, pp. 97-117; Merrill: Aspects of Christian Experience, chap, viii; Pope: Christian Theology, vol. iii, pp. 1-27; Raymond: Systematic Theology, vol. ii, pp. 344-361; Schmid: Doctrinal Theology of the Evangelical Lutheran Church, § 46; Leighton: Works, Theological Lectures, xv, xvi; Shedd: Dogmatic Theology, Soteriology, chap, iii; Backus: Scripture Doctrine of Regeneration; Sears: Regeneration—Unitarian view.