Difference between revisions of "Regeneration"

<p> <strong> REGENERATION </strong> . In the language of theology, ‘regeneration’ denotes that decisive spiritual change, effected by God’s Holy Spirit, in which a soul, naturally estranged from God, and ruled by sinful principles, is renewed in disposition, becomes the subject of holy affections and desires, and enters on a life of progressive sanctification, the issue of which is complete likeness to Christ. The term, however, to which this word corresponds (Gr. <em> palingenesia </em> ), occurs only twice in the NT ( Matthew 19:28 , Titus 3:5 ), and in the first instance denotes, not the renewal of the individual, but the perfected condition of things at the [[Parousia]] (cf. Acts 3:21 , 2 Peter 3:13; see Restoration). In the other passage ( Titus 3:5 ), the expression ‘the washing [laver] of regeneration’ connects ‘the renewing of the Holy Ghost’ with the rite of baptism, which is its outward symbol and seal (see below). The doctrine, nevertheless, is a thoroughly Scriptural one, and the change in question is expressed by a great variety of terms and phrases: ‘born,’ ‘born anew,’ ‘a new creation,’ ‘renewed,’ ‘quickened,’ etc., to which attention will immediately be directed. The fundamental need of regeneration is recognized in the OT as well as in the NT ( <em> e.g. </em> Psalms 51:10-11 ), though, necessarily, the prophecies speak more frequently of <em> national </em> renewal ( Jeremiah 31:31 ff; Jeremiah 32:38-40 , Ezekiel 36:25-28 , Hosea 6:1-3 etc.) than of individual. </p> <p> The classical passage on the <em> need </em> of regeneration is John 3:3 ff. [[Spiritual]] life, it is taught, can come only from a spiritual source, and man, naturally, has not that life ( John 3:6 ). Hence the declarations: ‘Except a man be born anew, he cannot see the kingdom of God’; ‘Except a man be born of water and the Spirit, he cannot enter into the kingdom of God.… [[Marvel]] not that I said unto thee, Ye must be born anew’ ( John 3:3; John 3:5 ). The miracle is wrought by the Spirit of God, whose action is sovereign ( John 3:8 ). Many do marvel, like Nicodemus, at the strangeness and universality of this demand of Christ; yet the strangeness will disappear, and the need of a supernatural agent to effect the change will be felt, if due consideration is given (1) to the vastness of the change, and (2) to the condition of the human nature in which the change is to be made. </p> <p> (1) It is sufficient, to show the vastness of this change, to reflect that here, and elsewhere, regeneration means nothing less than a revolution of such a kind as results in the whole man being brought round from his ordinary worldly way of feeling, and thinking, and willing, into harmony with God’s mind and will; truly brought round to God’s point of view, so that he now sees things as God sees them, feels about things as God feels about them, judges of things as God judges of them, loves what God loves, hates what God hates, sets God’s ends before him as his own. Who can doubt, if this is the nature of the change, that it does not lie in man’s own powers to produce it; that it can be effected only through a higher power entering his being, and working the change? </p> <p> (2) The need of a supernatural agency in the change is further evident from the condition of the human nature in which the change is wrought. The testimony of [[Scripture]] is uniform that man has turned aside from God (Psalms 14:1-3 , Romans 3:9 ff.), and that his nature has undergone a terrible depravation ( [[Genesis]] 6:5; Genesis 8:21 , Psalms 51:5 , Isaiah 1:2-4 , Romans 7:14 ff., Ephesians 2:1-3; Ephesians 4:17-18 etc.); that the bent of the will is away from God ( Romans 8:7-8 ); that the love of God has been replaced by love of the world, and the self-seeking principles connected therewith ( 1 John 2:15-16 , cf. John 5:42; John 5:44 ); that the better nature is in bondage to a law of sin, which works lawlessness in thought, feeling, and desire ( Romans 7:22-23 , 1 John 3:4 RV [Note: Revised Version.] ). Is it not obvious, leaving out of account altogether the darker forms in which evil manifests itself, that this is a condition of soul which only a Divine power can rectify? </p> <p> Nothing, therefore, is more plainly taught in Scripture than that this spiritual change we call regeneration is one which nothing short of Divine power can effect. It is spoken of as a being born of God (John 1:12-13; John 3:5 , 1 John 3:9 etc.); as a new creation ( 2 Corinthians 5:21 ); as a being raised from the dead ( Ephesians 2:5-6 ). It is compared to that great work of the omnipotence of God in raising Christ Himself from the dead ( Ephesians 1:19; Ephesians 1:22; Ephesians 2:1; Ephesians 2:6 ). It is a complete renewal, transformation, of the inner man ( Romans 12:2 , Ephesians 4:23 , Colossians 3:10 , Titus 3:15 , 1 Peter 1:22-23 ). Yet, while so distinctively a supernatural work, it is made equally clear that it is not a <em> magical </em> work; not a work bound up with rites and words, so that, when these rites and ceremonies are performed, regeneration is <em> ipso facto </em> effected. This is the error of sacerdotalism, which binds up this spiritual change with the rite of <strong> baptism </strong> . It would be wrong to say that baptism has no connexion with the change, for it is often brought into most intimate relation with it ( Romans 6:4 , Titus 3:5 , 1 Peter 3:21; perhaps even in Christ’s words, John 3:5; with the historical examples of the connexion of the receiving of the Spirit with baptism, Acts 2:38; Acts 19:2-8 etc.). Baptism is connected with regeneration as outwardly representing it, and being a symbol of it; as connected with profession ( 1 Peter 3:21 ), and pledging the spiritual blessing to faith; but it neither operates the blessing, nor is indispensable to it, nor has any virtue at all apart from the inward susceptibility in the subjects of it. In some cases we read of those on whom the Spirit of God fell, that they were baptized afterwards ( Acts 10:44; Acts 10:48 ), and in <em> all </em> cases faith is presumed to be already present before baptism is administered; that is, the inward decisive step has already been taken. </p> <p> On the other hand, when we look to the means the instrumentality by which the Holy Spirit effects this change, we find it always in Scripture declared to be one thing, namely, <strong> the word </strong> . This is what is meant by saying that regeneration is effected, not magically, but by the use of. rational means. It is connected with the outward <em> call </em> of the gospel (hence the older divines were wont to treat of this subject under the head of ‘vocation,’ or ‘effectual calling’). We speak, of course, only of adults, of those who are capable of hearing and understanding the call, and are far from limiting the grace of God in infants, or others whom this call does not or cannot reach. What is affirmed is, as regards those who have come to years of intelligence, that God’s dealing with them is through the word, and this is the constant representation. The OT equally with the NT extols the saving, converting, quickening, cleansing, sanctifying power of the word of God ( <em> e.g. </em> Psalms 19:7 ff., Psalms 119:1-176 ). Jesus declares the word to be the seed of the Kingdom ( Luke 8:11 ). He prays: ‘Sanctify them in the truth; thy word is truth’ ( John 17:17 ). Conversion, regeneration, sanctification, are connected with the word ( Acts 11:19-21 , Ephesians 1:13 , Colossians 1:5 , 1 Thessalonians 2:13 , 2 Thessalonians 2:13 , James 1:18 , 1 Peter 1:23-25 [‘Begotten again, not of corruptible seed, but of incorruptible, through the word of God,’ etc.]) </p> <p> If this is the nature, generally, of regeneration, then it has what may be termed a <em> psychology; </em> that is, there is a process which the mind goes through in the experience of this spiritual change. The Spirit of God, doubtless, has innumerable ways of dealing with human souls; still, if we look closely, it will be found that there are certain elements which <em> do </em> in some degree enter into all experience in regeneration, and furnish, so far, a test of the reality of the change. There is first, of necessity, the <em> awakening </em> of the soul out of its customary spiritual dormancy out of that deep insensibility to spiritual things in which ordinarily the natural mind is held ( Ephesians 5:14 , cf. Romans 14:11-12 ). Especially there comes into view here the peculiar awakening of the soul through the conscience, which takes the form of what we call <em> conviction of sin </em> towards God (cf. Acts 16:29-30 ). Probably no one can undergo this spiritual change without in some degree being brought inwardly to the realization of his sinful condition before God, and to the sincere confession of it ( Psalms 51:4 ). The law of God has its place in producing this conviction of sin; but law alone will not produce spiritual contrition. See Repentance. For this there is needed the exhibition of mercy. Hence the next stage in this spiritual process is that described as <em> enlightenment </em> growing enlightenment in the knowledge of Christ, This also, like the preceding stages, is a Divine work ( John 16:14-15 , 2 Corinthians 4:4 ). Even with this, however, the work of regeneration is not complete. The will of God for man’s salvation has not only to be understood, it has also to be obeyed. There is the <em> will </em> to be laid hold of the will, the centre and citadel of the being. So the work of the Holy Spirit is directed, finally, to the renewing of the will. It is directed to the renewing of the will, first of all, in the form of <em> persuasion </em> , for the Holy Spirit does none of His work by violence. Everything that God accomplishes is accomplished in accordance with the nature He has given us; but God most graciously, most lovingly, brings His persuasions to bear upon our wills, and by the power of appropriate motives draws us to the acceptance of Christ ( John 6:44 ). With this there goes what, in the next place, may be called the <em> potentiation </em> of the will the enabling of it, or imparting to it the power needful in order to lay hold on Christ with full and fast faith ( Ephesians 4:16 ). Last of all, this work of regeneration is completed when the soul is brought to the point of absolute <em> surrender </em> of itself to Christ when, drawn and persuaded, and at length enabled by the Spirit, it yields itself up entirely to Christ as its Saviour, and lays hold on Christ for a complete salvation. There is now union with Christ by faith, and, with that, entrance into the life the experience of the newborn child of God. ‘If any man is in Christ, he is a new creature; the old things are passed away; behold, they are become new’ ( 2 Corinthians 5:17 ). </p> <p> James Orr. </p>

<p> Biblical Terms The term regeneration ( <i> palingenesia </i> ) appears in Titus 3:5 as a description of the spiritual change which baptism symbolizes. The idea of regeneration is also conveyed by the use of other terms related to the idea of birth. Jesus referred to regeneration when he told Nicodemus ( John 3:3 ) that he must be “ <i> born again </i> ” ( <i> gennao anothen </i> ). The term born again may also be translated as “born from above.” This translation emphasizes the sovereign role of God in bringing about the experience of regeneration. In John 1:13 the term <i> born </i> ( <i> gennao </i> ) refers to the act of regeneration. In 1 Peter 1:23 another Greek word ( <i> anagennao </i> ) receives the translation “born again.” All of these words describe the complete spiritual change which occurs when Christ enters the life of an individual. </p> <p> The idea of regeneration also appears in other figures of speech which refer to concepts in addition to birth. When Paul described those in Christ as a “new creation” (2 Corinthians 5:17 NIV), he was referring to the act of regeneration. In Ephesians 2:10 Paul referred to Christians as God's “workmanship” made for the purpose of good works. Sometimes the idea of receiving new life is used as a description of regeneration (compare John 5:21; John 7:38; John 10:10; John 10:28 ). In 1 Peter 2:2 , the apostle described followers of Jesus as “newborn babes.” </p> <p> Whether the figure used involves birth, life, creation, or flowing rivers, the Bible is presenting a new experience of life which is enriching, comprehensive, and thoroughly renewed in holiness. </p> <p> [[Need]] for Regeneration The great need for an experience of regeneration is apparent from the sinful condition of human beings, “dead in trespasses and sins” (Ephesians 2:1 ). [[Left]] to themselves, human beings will corrupt God's revelation of Himself and turn to gross forms of disobedience (Romans 1:18-32 ). God, however, demands holiness as a condition for having fellowship with Himself (Hebrews 12:14 ). Human beings therefore must have a radical change in the very character of their personality. God promises such a change in the experience of regeneration. </p> <p> Source of Regeneration Throughout Scripture the source of regeneration is the work of the Holy Spirit. Both Scripture (Romans 3:10-23 ) and human experience indicate that people lack the power and will to reform. God works upon the human disposition by the use of truth (James 1:18 ). This truth is the message of salvation which we find in the gospel of Jesus Christ. The role of the Holy Spirit is to take this truth and commend it to the understanding of each hearer (John 16:8-11 ). Regeneration occurs when the Holy Spirit takes the truth of the gospel message and allows the individual both to understand it and to commit oneself to it. There is a divine initiative through the Holy Spirit. There is a human responsibility in the response to the Spirit's urging. </p> <p> Role of Baptism Some churches hold that the experience of regeneration is brought about by the act of baptism. The view which advocates this teaching is known as baptismal regeneration. The Scriptures do not present baptism as the means of regeneration but as the sign of regeneration. Peter's discussion of baptism in 1 Peter 3:21 pictures the experience of baptism as the symbol of a conscientious response to God. In other texts ( Acts 2:38; Colossians 2:12; Titus 3:5 ) we can understand the meaning of the biblical writer by distinguishing between regeneration as an inward change and baptism as the outward sign of that change. The actual change of regeneration is an instantaneous experience brought about by the Holy Spirit. Baptism becomes a means of demonstrating publicly and outwardly the nature of this change. See [[Baptism]] . </p> <p> Result of Regeneration Ephesians 4:17-32 makes the result of regeneration apparent. Paul first discussed the nature of the spiritual change in a believer. In regeneration each believer has put off the old way of life, become clothed with a new way of life, and is in the process of having one's mind renewed in its thinking, reasoning, and willing. Because of this experience Paul urged each believer to practice truth, control anger, demonstrate kindness, and submit to the control of the Holy Spirit. The fact of regeneration formed the basis for giving an appeal to live a new life. </p> <p> The experience of regeneration does not leave an individual content and passive in efforts at Christian growth. Old powers of evil have been broken. The possibility of victory in the constant struggle with sin has become certain. </p> <p> [[Thomas]] D. Lea </p>

<p> This is the word, and the doc trine connected with it, which hath been, and ever will be, a stumbling-block to the whole world of mere natural men, who receive not the things of the "Spirit of God, for they are foolishness unto them, neither can they know them, because they are spiritually discerned." (1 Corinthians 2:14) </p> <p> The carnal mind, in every age of the church, hath been disposed to receive the doctrine of re generation as a mere figure of speech. They are unable to explain it upon any principles of their own, and therefore wish of all things to class it under the character of metaphor or parable. But it will be found to all the unawakened and unregenerated in eternity an awful reality to them. I well remember to have heard it said concerning a prelate of the highest rank in the establishment, who in the close of life expressed himself on this subject in these very solemn words: "I have read (said he) much on the doctrine of regeneration, and I have heard much upon it; should hope, it is after all, but a mere figure of speech; but if it be a real truth, I can only say, that I known nothing of it in my own experience." What a dreadful confession this for a man in his dying hours! </p> <p> Our blessed Lord, who brought life and immortality to light by his Gospel, brought this doctrine of regeneration also, as a fundamental part of that Gospel, to the full and complete testimony of it in his conversation with Nicodemus the Jew. (John 3:1-21) I beg the reader to pay a close attention to this blessed Scripture, looking up to God the Holy [[Ghost]] to render it plain and intelligible; and, under his divine teaching, the doctrine itself cannot fail to appear in its true light. </p> <p> The holy Scriptures, with one voice, declare, that man by the fall of [[Adam]] lost all apprehension of the divine nature; he became virtually dead in trespasses and sins: so that the recovery from hence could only be effected by the quickening influences of the Holy Ghost. Hence every son and daughter of Adam is born, as to spiritual faculties, in a state of spiritual death, and is as incapable, until an act of regeneration hath passed in quickening to a new and spiritual life, of any act of spiritual apprehension, as a dead body is to any act of animal life. </p> <p> Scripture describes the different degrees of death in a clear and distinct manner. The death of the body is the separation of soul and body, so that the soul, which is the life of the body, if fled, leaves the body lifeless, and without any longer principle of consciousness. "The body (saith an apostle) without the spirit is dead." (James 2:26) </p> <p> Spiritual death is the death of sin, by reason of the want of the quickening Spirit of God in the soul; so that as Christ is the life of the soul, every Christ-less soul is a dead soul. [[Eternal]] death is the separation both of soul and body from God for ever: and this is the state of the unreclaimed and unregenerate wicked. </p> <p> Now then, as in the first instance, while the soul actuates the body that body is alive, but without; the soul so actuating, the body would be dead; so in the second, unless Christ, who is the life of the soul, actuates the soul by regeneration, that soul continues dead as by original transgression was induced. And in the third, if living and dying without the blessed influence of regeneration, that soul and body must remain in a state of eternal death, and separation from God for ever. </p> <p> Now, from this Scriptural statement of spiritual death, it will be easy to gather what is meant and implied by the doctrine of regeneration. It is, to all intents and purposes, in the spiritual faculties creating a new life, a new birth, a new nature: hence the Scriptures describe the recovery from sin under the strongest expressions. "You, (saith the apostle, speaking to the regenerated Ephesians), (Ephesians 2:1) hath he quickened, who were dead in trespasses and sins." So again, Ephesians 2:5 "Even when we were dead in sins, hath he quickened us together with Christ." So again—"If any man be in Christ, he is a new creature." (2 Corinthians 5:17) And hence the apostle elsewhere saith, that our recovery to a state of grace, and the new life, is "not by works of righteousness which we have done, but by the washing of regeneration, and renewing of the Holy Ghost, shed on us abundantly through Jesus Christ our Lord." (Titus 3:5-6) I only add an humble prayer to God to grant to all his renewed members the sweetest testimony in their own experience to this most blessed truth, that they may know that they are born again, "not of corruptible seed, but of incorruptible, by the word of our God, which liveth and abideth for ever." (1 Peter 1:23) </p>

<p> A new birth; that work of the Holy Spirit by which we experience a change of heart. It is to be distinguished from baptism which is an external rite, though some have confounded them together. Nor does it signify a mere reformation of the outward conduct. Nor is it a conversion from one sect or creed to another; or even from atheism. Nor are new faculties given in this change. Nor does it consist in new revelations, succession of terrors or consolations; or any whisper as it were from God to the heart, concerning his secret love, choice, or purpose to save us. It is expressed in Scripture by being born again, John 3:7 . born from above, so it may be rendered, John 3:2; John 3:7; John 3:27 . being quickened, Ephesians 2:1 . Christ formed in the heart, Galatians 4:12 . a partaking of the Divine nature, 2 Peter 1:4 . The efficient cause of regeneration is the Divine Spirit. That man is not the author of it is evident, if we consider, </p> <p> 1. The case in which men are before it takes place; a state of ignorance and inability, John 3:4 . </p> <p> 2. The nature of the work shows plainly that it is not in the power of men to do it: it is called a creation, a production of a new principle which was not before, and which man could not himself produce, Ephesians 2:8; Ephesians 2:10 . </p> <p> 3. It is expressly denied to be of men, but declared to be of God, John 1:12-13; 1 John 3:9 . The instrumental cause of it may be so called, is the word of God, James 1:18 . 1 Corinthians 4:15 . The evidence of it are, conviction of sin, holy sorrow, deep humility, knowledge, faith, repentance, love, and devotedness to God's glory. The properties of it are these: </p> <p> 1. It is a passive work, and herein it differs from conversion. In regeneration we are passive, and receive from God; in conversion we are active, and turn to him. </p> <p> 2. It is an irresistible, or rather an invincible work of God's grace, Ephesians 3:8 . </p> <p> 3. It is an instantaneous act, for there can be no medium between life and death; and here it differs from sanctification, which is progressive. </p> <p> 4. It is a complete act, and perfect in its kind; a change of the whole man, 2 Corinthians 5:17 . </p> <p> 5. It is a great and important act, both as to its author and effects, Ephesians 2:4-5 . </p> <p> 6. It is an internal act, not consisting in bare outward forms, Ezekiel 36:26; Ezekiel 27:1-36 : </p> <p> 7. [[Visible]] as to its effects, 1 John 3:14 . </p> <p> 8. Delightful, 1 Peter 1:8 . </p> <p> 9. Necessary, John 3:3 . </p> <p> 10. It is an act, the blessings of which we can never finally lose, John 13:1 . </p> <p> See CALLING, CONVERSION; and Charnock's Works, vol. 2: p. 1. to 230; Cole and Wright, but especially Witherspoon on Regeneration; Doddridge's Ten Sermons on the Subject; Dr. Gill's Body of Divinity, article Regeneration; Dr. Owen on the Spirit; [[Lime]] Street Lectures, ser. 8. </p>

<p> a new birth; that work of the Holy Spirit by which we experience a change of heart. It is expressed in Scripture by being born again, John 3:7; born from above; being quickened, Ephesians 2:1; by Christ being formed in the heart, Galatians 4:19; by our partaking of the divine nature, 2 Peter 1:4 . The efficient cause of regeneration is the divine Spirit. That man is not the author of it, is evident from John 1:12-13; John 3:4; Ephesians 2:8; Ephesians 2:10 . The instrumental cause is the word of God, James 1:18; 1 Peter 1:23; 1 Corinthians 4:15 . The change in regeneration consists in the recovery of the moral image of God upon the heart; that is to say, so as to love him supremely and serve him ultimately as our highest end, and to delight in him superlatively as our chief good. The sum of the moral law is to love the Lord our God with all our heart, and soul, and strength, and mind. This is the duty of every rational creature; and in order to obey it perfectly, no part of our inward affection or actual service ought to be, at any time, or in the least degree misapplied. Regeneration consists in the principle being implanted, obtaining the ascendancy, and habitually prevailing over its opposite. It may be remarked, that though the inspired writers use various terms and modes of speech in order to describe this change of mind, sometimes terming it conversion, regeneration, a new creation, or the new creature, putting off the old man with his deeds, and putting on the new man, walking not after the flesh, but after the Spirit, &c; yet it is all effected by the word of truth, or the Gospel of salvation, gaining an entrance into the mind, through divine teaching, so as to possess the understanding, subdue the will, and reign in the affections. In a word, it is faith working by love that constitutes the new creature, the regenerate man, Galatians 5:6; 1 John 5:1-5 . Regeneration is to be distinguished from our justification, although it is connected with it. Every one who is justified, is also regenerated; but the one places us in a new <em> relation, </em> and the other in a new moral <em> state. </em> Our Lord, in one instance, uses the term regeneration for the resurrection state: "Ye which have followed me, in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging," Matthew 19:28 . And, accordingly, Dr. [[Campbell]] translates the passage thus: "At the renovation, when the Son of man shall be seated on the glorious throne, ye, my followers, sitting also upon twelve thrones, shall judge." We are accustomed, says he to apply the term solely to the conversion of individuals; whereas its relation here is to the general state of things. The principal completion will be at the general resurrection, when there will be, in the most important sense, a renovation or regeneration of heaven and earth, when all things shall become new. </p>

<p> All people are sinners; therefore all are spiritually dead and unable to give themselves spiritual life. They are cut off from God, with no hope of salvation through anything they might plan or do. God, however, can save them from this hopeless condition by forgiving their sins, giving them new life and restoring them to a right relationship with himself. This experience is called the new birth, or regeneration, and is the work of the Spirit of God within the individual. It takes place when people humbly submit to Jesus Christ and trust him for forgiveness, salvation and life (John 1:12-13; John 3:3-6; Ephesians 2:1; Ephesians 2:5; Titus 3:5). </p> <p> To be regenerated means, in other words, to be born anew, to be spiritually re-created. This is not something people themselves can do. It is entirely the work of the merciful and sovereign God (John 1:13; John 3:5; Titus 3:3-7; James 1:18; 1 Peter 1:23; cf. Psalms 51:10; Ezekiel 11:19). Without it sinners remain in their hopeless state and are incapable of experiencing spiritual life (John 3:5-6). Through it they become children of God and enter his kingdom (John 1:12-13; John 3:3; John 3:5; see also ADOPTION). </p> <p> Regenerated people are new people (2 Corinthians 5:17; 1 Peter 2:2; cf. Galatians 6:15). They have new life inwardly, characterized by renewed minds that govern all his thinking and attitudes (Romans 12:2; Ephesians 4:23-24; cf. Ezekiel 36:26-27; Jeremiah 31:33). They also have new life outwardly, characterized by loving behaviour towards others, hatred of sin and victory over the world’s temptations (Colossians 3:10; Colossians 3:12-13; 1 John 2:29; 1 John 4:7; 1 John 5:4; 1 John 5:18; cf. 1 Corinthians 5:7-8). </p>

<p> palingenesia . Only twice in the New Testament: Titus 3:5 of the regeneration of the soul by the Holy Spirit, and Matthew 19:28 the regeneration of the body and of the material world. (See BAPTISM.) Besides his natural birthday the believer has a spiritual birthday in this life, and a birthday to glory in the life to come. The marks of regeneration are given 1 John 3:9; 1 John 3:14; 1 John 5:1; 1 John 5:4. Only if God's Spirit regenerate the soul now will the same Spirit quicken to immortality and glory the body hereafter (Romans 8:11; Philippians 3:21). </p> <p> The third and crowning step will be the regeneration of our home, this earth, and of "the whole creation," "the restitution of all things" (Acts 3:21; Matthew 19:28; Romans 8:19-23). [[Nations]] and society shall be first regenerated in the millennial world, with [[Israel]] as their priest-kingly head (Isaiah 2:2-4; Isaiah 2:11); wars shall cease, and even the wild beasts cease to rage. (See THOUSAND YEARS.) (Revelation 20; Isaiah 65:16-25). The final regeneration of the earth and nature shall be after the millennium (Revelation 21; 2 Peter 3:7-13). </p>

<p> The new birth; that work of the Holy Spirit by which the soul, previously dead in sins, is created anew in Christ unto righteousness. It is expressed in Scripture by being born again and born from above, John 3:3-7; becoming a new creature, 2 Corinthians 5:17; being quickened to a new life of holiness, Ephesians 2:1; having Christ formed in the heart, Galatians 4:19; and being made partaker of the divine nature, 2 Peter 1:4 . </p> <p> The sole author of this change is the Holy Spirit, John 1:12,13 3:4 Ephesians 2:8-10; and he effects it ordinarily by the instrumentality of gospel truth, 1 Corinthians 4:15 James 1:18 1 Peter 1:23 . In this change the moral image of God is brought back into the soul, and the principle of supreme love to our neighbor is implanted. Regeneration, producing faith, is accompanied by justification, and by actual holiness of life, or sanctification begun, and completed when the "babe in Christ" reaches in heaven "the fulness of the stature of the perfect man" in Him. In Matthew 19:28 , regeneration means Christ's making all things new. In Titus 3:5 , "the washing of regeneration" denotes the purifying work of the Spirit in the new birth. </p>

<div> 1: Παλιγγενεσία (Strong'S #3824 — Noun [[Feminine]] — palingenesia — pal-ing-ghen-es-ee'-ah ) </div> <p> "new birth" (palin, "again," genesis, "birth"), is used of "spiritual regeneration," Titus 3:5 , involving the communication of a new life, the two operating powers to produce which are "the word of truth," James 1:18; 1 Peter 1:23 , and the Holy Spirit, John 3:5,6; the loutron, "the laver, the washing," is explained in Ephesians 5:26 , "having cleansed it by the washing (loutron) of water with the word." </p> Matthew 19:28Titus 3:5Even.Matthew 19:28 Acts 3:21Psalm 2:6Revelation 20:7,8

Matthew 19:28 Titus 3:5Matthew 19:28 Acts 3:21Titus 3:5 1 John 3:142 Corinthians 5:17John 3:5Romans 12:2Ephesians 2:6 <p> This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12,13; 1 John 2:29; 5:1,4 ). </p> <p> As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." </p> <p> The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Romans 7:18; 8:7-9; 1 Corinthians 2:14; Ephesians 2:1; 4:21-24 ). </p>

<p> (1): (n.) The reproduction or renewal of tissues, cells, etc., which have been used up and destroyed by the ordinary processes of life; as, the continual regeneration of the epithelial cells of the body, or the regeneration of the contractile substance of muscle. </p> <p> (2): (n.) The union of parts which have been severed, so that they become anatomically perfect; as, the regeneration of a nerve. </p> <p> (3): (n.) The entering into a new spiritual life; the act of becoming, or of being made, Christian; that change by which holy affectations and purposes are substituted for the opposite motives in the heart. </p> <p> (4): (n.) The reproduction of a part which has been removed or destroyed; re-formation; - a process especially characteristic of a many of the lower animals; as, the regeneration of lost feelers, limbs, and claws by spiders and crabs. </p> <p> (5): (n.) The act of regenerating, or the state of being regenerated. </p>

<p> The word is παλιγγενεσία, <i> lit </i> . 'new birth,' a renovation as in the return of spring. The word occurs but twice in the New Testament. In Matthew 19:28 it speaks of the time when Christ will sit on the throne of His glory; and in Titus 3:5 it refers to the new order of things, in connection with the presence of the Spirit, into which believers were brought. The word does not occur in the LXX. [[Josephus]] (Ant. xi. 3,9) uses it for the 'restoration' of the Jewish nation after the exile. It will be seen that the word regeneration has not in scripture the sense of 'new birth,' to which the term has been commonly applied. Intimately connected with regeneration is the idea of 'washing,' referring probably to a cleansing, or separation from old associations, which is essential to the idea of regeneration. </p>

<p> REGENERA'TION, n. </p> 1. Reproduction the act of producing anew. 2. In theology, new birth by the grace of God that change by which the will and natural enmity of man to God and his law are subdued, and a principle of supreme love to God and his law, or holy affections, are implanted in the heart. <p> He saved us by the washing of regeneration and renewing of the Holy Spirit. Titus 3 . </p>

<p> (παλιγγενεσία , Titus 3:5, a being born again), that work of the Holy Spirit by. which we experience a change of heart. It is expressed in Scripture by being born anew (John 3:7, "from above"); being quickened (Ephesians 2:1); by Christ being found in the heart (Galatians 4:19); a new creation (2 Corinthians 5:17); a renewing of the mind (Romans 12:2); the washing, i.e. the purifing of regeneration (Titus 3:5); a resurrection from the dead (Ephesians 2:6); a putting off the old man, and a putting on the new man (Ephesians 4:22-24). And the subjects of this change are represented as begotten of God (John 1:13; 1 Peter 1:3); begotten of the Spirit (John 3:8); begotten of water, even of the Spirit (John 3:5); new creatures (Galatians 6:15); and partakers of the divine nature (2 Peter 1:4). The efficient cause of regeneration is the divine spirit. Man is not the author of the regeneration (John 1:12-13; John 3:4; Ephesians 2:8; Ephesians 2:10); the instrumental cause is the word of God (James 1:18; 1 Peter 1:23; 1 Corinthians 4:15). </p> <p> The change in regeneration consists in the recovery of the moral image of God upon the heart; that is, so as to love him supremely and serve him ultimately as our highest end. Regeneration consists in the implantation of the .principle of love to God, which obtains the ascendency and habitually prevails over its opposite. Although the inspired writers use various terms and modes of speech to describe this change of mind, styling it conversion, regeneration, a new creation, etc., yet it is all effected by the word of truth or the Gospel of salvation gaining an entrance into the mind through divine teaching, so as to possess the understanding, subdue the will, and reign in the affections. In a word, it is faith working by love that constitutes the new creature or regenerate man (Galatians 5:6; 1 John 5:1-5). Regeneration, then, is the recovery of the moral image of God, and consequently of spiritual life, to a soul previously dead in trespasses and sins. It is the work of the Holy Spirit, opening the eyes of the mind, and enabling the sincere penitent to believe the Gospel and receive Christ as his only Saviour. This gracious work is in accordance both with the character of the Holy Spirit and with the constitution of man; hence, by it no violence is done to any physical, intellectual, or moral law or mode of action in human nature. The change is produced in the will, or heart, that is, in the moral, and not the natural, faculties of the soul. As depravity is wholly in the will and heart, the source and seat of all moral action, the divine operation consists in renewing the heart, and communicating a change of views, with a relish for the things of the Spirit. As justification places us in a new relation to God, so regeneration produces in us a new state of mind. In the case of children dying in infancy, they, of course, need regeneration to fit them for the eternal world. And there can be no difficulty in conceiving that they are regenerated by the Holy Spirit, in virtue of Christ's death, in the same sense in which they are depraved, in consequence of Adam's transgression; the disposition to sin is removed, the disposition to holiness is implanted, and thus their salvation is secured. The evidences of regeneration are conviction of sin, holy sorrow, deep humility, knowledge, faith, repentance, love, and devotedness to God's glory. The properties of it are these: </p> <p> 1. It is a receptive work, and herein it differs from conversion. In regeneration we receive from God; in conversion we are active and turn to him. </p> <p> 2. It is a powerful work of God's grace (Ephesians 3:8). </p> <p> 3. It is an instantaneous act, for there can be no medium between life and death; and here it differs from sanctification, which is progressive. </p> <p> 4. It is a complete act, and perfect in its kind; a change of the whole man (2 Corinthians 5:17). </p> <p> 5. It is a great and important act, both as to its author and effects (Ephesians 2:4-5). </p> <p> 6. It is an internal act, not consisting in bare, outward forms (Ezekiel 36:26-27). </p> <p> 7. Visible as to its effects (1 John 3:14). </p> <p> 8. Delightful (1 Peter 1:8). </p> <p> 9. [[Necessary]] (John 3:3). (See [[Conversion]]); (See [[New Birth]]). Our Lord in one instance (Matthew 19:28) uses the term regeneration for the resurrection state. Accordingly, Dr. Campbell translates it "the renovation," and remarks that the relation is here to the general state of things in the future world, where all things will become new. (See [[New Creation]]); (See [[Restitution]]). </p>