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Regeneration:
The New Birth, Changed Lives, and Sin In the Church

* The believer does not have an old nature and a new nature. He has a fundamentally reformed nature (Eph 4:24), with the flesh and indwelling sin remaining as a less dominant though incessant force.

Definitions:
Regeneration: the radical transformation of a person's nature, accomplished by the direct and immediate exertion of God's creative power, in conjunction with the gospel truth, by which the fundamental disposition, impulses and desires of the heart are made holy, so that the new tendency and life direction of the heart is away from self and sin and toward God and holiness.

Effectual Calling: the work of the Holy Spirit where He first convicts the sinner, engaging their mind and consciousness concerning sin and judgment, through the hearing of the gospel, making them aware of their guilt before God, and the love and mercy of God in Christ, and then interposes to directly recreate the heart and renew the will in regeneration so that the sinner of his own accord and under no coercion turns from sin and embraces Christ in reliant trust as his savior from sin.

Notes

Chapter One
1. A recent Poll states, "Forty-six percent of Americans describe themselves as born again. Thirteen percent say their conversion was sudden." (U.S. News and World Report, April 4, 1994) 50.

2. Addressing the problem of false assurance John Piper in a response to a letter from a friend says, "I am puzzled that you are so hesitant to consider that thousands of professing Christians are not saved, when this is what Jesus very strongly suggests was true in His day (Matthew 7:13,14) and will be true at the end of the age — our day (Matthew 24:12,13). We shrink back from calling anyone’s assurance into question if they are a professing believer. And we shrink back from telling new believers anything about the demands of Jesus that would cause them to wonder if they are really saved. We are not in sync with Jesus or the epistles at this point." John Piper, The Pleasures of God (Portland, Multnomah Press), 290, 291.

I agree with Piper. Because of a false idea of faith, a faith without moral resolve, and a defective view of regeneration, most, if not all, professions of faith are quickly accepted as genuine. This seems to be one of the characteristic features of American Evangelicalism, and perhaps a main reason for it’s powerlessness.

To show how ingrained this thinking has become, think of how often statements such as the following are made concerning a person in flagrant sin, or with no spiritual interest. "Oh, he/she is saved! He/she accepted Christ, but has never surrendered, or been followed up, discipled, found a good church, etc." Is this how Jesus or Paul would respond (Matthew 7:13-15; Galatians 5:21; Ephesians 5:5), in the light of their view of the power of God exercised in salvation?

Chapter Three
1. A description and definition of regeneration would be helpful at this point. J.I. Packer gives a concise definition of the nature of regeneration. He states it negatively, then positively. He says, "It is not an alteration of, or addition to, the substance or faculties of the soul; but a drastic change wrought upon fallen human nature which brings a man under the effective dominion of the Holy Spirit and makes him responsive to God, which previously he was not." J. I. Packer, God’s Words (Grand Rapids, Michigan, Baker Book House), 151.

B.B. Warfield describes it as, "a radical and complete transformation wrought in the soul (Romans 12:2; Ephesians 4:23) by the Holy Spirit (Titus 3:5; Ephesians 4:24), by virtue of which we become ‘new men’ (Ephesians 4:24; Colossians 3:10), no longer conformed to this world (Romans 12:2; Ephesians 4:22; Colossians 3:9) but in knowledge and holiness of the truth created after the image of God" (Ephesians 4:24; Colossians 3:10; Romans 12:2). Warfield, Biblical Theological Studies, 351.

Both descriptions, in keeping with the biblical evidence, emphasize that regeneration is a "drastic" or "radical" transformation of the whole fallen human nature. The idea of a new nature added along side the old simply is not involved.

2. J. Sidlow Baxter states, perhaps the common view of regeneration in the church today, "that besides the impartation of new life at regeneration, there may be renewal of our very nature, with all its inclinations, through entire sanctification." Baxter, His Deeper Work in Us (Grand Rapids, Michigan, Kregal Publications), 97.

Baxter limits the nature of regeneration to the impartation of life. While this is indeed a reality of regeneration, it limits it’s scope. It therefore diminishes it’s true character as a renewal of the nature. This leads Baxter to the conclusion that the nature of the believer will be renewed later in some second work of the Spirit. This diminished idea of regeneration and salvation is the basis of all second blessing, or two stage views of sanctification. The renewal of the nature, that Baxter rightly sees in scripture (because it is taught there), does not occur subsequent to salvation, to a select few who meet some special conditions. It is the birthright and possession of all believers. The importance of accurately understanding regeneration can’t be overstated. Misunderstanding here is the basis of false ideas of sanctification and holiness.

3. Speaking of the nature and effects of regeneration, John Murray writes, "Hence the fundamental principle, the governing disposition, the prevailing character of every regenerate person is holiness - he is ‘spiritual’ and he delights in the law of the Lord after the inward man (I Corinthians 2:14,15; Romans 7:22). This must be the sense in which John speaks of the regenerate person as not doing sin and as unable to sin (1 John 3:9, 5:18). It is not that he is sinless (cf. I John 1:8, 2:1)." John Murray, Redemption Accomplished and Applied (Grand Rapids, Michigan, Wm B Erdman Publishing), 142.

4. Murray’s words on the reality of indwelling sin are, "There must be a constant and increasing appreciation that though sin still remains it does not have the mastery. There is a total difference between surviving sin and reigning sin, the regenerate in conflict with sin and the unregenerate complacent to sin. It is one thing for sin to live in us: it is another for us to live in sin. It is one thing for the enemy to occupy the capital; it is another for his defeated hosts to harass the garrisons of the kingdom." Ibid, 145.

Murray’s point is that Scripture clearly recognizes the remaining presence of indwelling sin in the believer. However, while recognizing it’s presence, it is always described as no longer having reigning power (Romans 7:22). The consequence is that the believer is not potentially new, he/she is actually new and it will be demonstrated in lifestyle (Romans 6:17-21).

5. Robert Dabney, the great theologian of the 19th century, states, "Regeneration works a prevalent, but not absolute revolution, in the moral disposition regulative of the Christians motives...Regeneration established a new and prevalent (though not exclusive) law of disposition". Robert Dabney, Lectures in Systematic Theology (Grand Rapids, Michigan, Zondervan Publishing), 676.

Notice J.I. Packer’s description of the change brought about by the new birth. "They have been changed by the dethroning in them of that allergic, negative reaction to the law of God, which is called sin, and the creating in them...of a deep, sustained, desire to know God, draw near to God, seek God, find God, love God, honor God, serve God, please God." He goes on to say that, "holiness is the naturalness of the spiritually risen man, just as sin is the naturalness of the spiritually dead man, and in pursuing holiness by obeying God, the Christian actually follows the deepest urge of his own renewed being." J.I. Packer, Keep In Step With the Spirit (Old Tappan, New Jersey, Fleming Revell Company), 107.

The above quotes state clearly the belief that regeneration is not just an addition. It is a transformation: a basic renewal of the whole person.

6. Murray’s comments on Romans 6:14 are worth noting. He says, "In Romans 6:14, Paul is not simply giving an exhortation, he is making an apodictic statement to the effect that son will not have dominion over the person who is under grace. He gives exhortation in very similar language in the context, but here he is making an emphatic negative - ‘sin will not have dominion.’" John Murray, Redemption Accomplished and Applied (Grand Rapids, Michigan, Wm B Erdman Publishing), 142.

Martyn Lloyd-Jones, in the same vein, says of Romans 6:14, "What then is the connection between this fourteenth verse and verses 12 and 13. Some say that this is a command. They read it this way, ‘Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin must not be allowed to have dominion over you’. That, it seems to me, is one of the false expositions of this verse. It is not a command... It does not merely inform me of the results that will accrue to me if I carry out and apply the exhortations. No, Paul is telling me to do these things because of what is true of me now and will be true of me in the future. He really tells us that this will not happen to us because it will not be allowed to happen. ‘Sin (says the Apostle) shall not have dominion over you’ - it will not be allowed to have dominion over you." Martyn Lloyd Jones, Romans Chapter Six (Grand Rapids, Michigan, Zondervan Publishing House), 179, 180.

Chapter Four
1. Charles Spurgeon addressed this fact in a sermon preached at the Metropolitan Tabernacle in 1862. He clearly saw the tendency to minimize the words of the text. Listen to his words: "There has been a desperate attempt made by certain Antinomians to get rid of the injunction which the Holy Spirit here means to enforce. They have said that this is the imputed holiness of Christ. Do they not know, when they so speak, that, by an open perversion, they utter that which is false? I do not suppose that any man in his senses can apply that interpretation to the context, ‘Follow peace with all men, and holiness.’ Now, the holiness meant is evidently one that can be followed like peace; and it must be transparent to any ingenuous man that it is something which is the act and duty of the person who follows it. We are to follow peace; this is practical peace, not the peace made for us, but ‘the fruit of righteousness which is sown in peace of them that make peace.’ We are to follow holiness — this must be practical holiness; the opposite of impurity, as it is written, ‘God hath not called us unto uncleanness, but unto holiness.’ The holiness of Christ is not a thing to follow; I mean, if we look at it imputatively. That we have at once; it is given to us the moment we believe. the righteousness of Christ is not to be followed; it is bestowed upon the soul in the instant when it lays hold of Christ Jesus. This is another kind of holiness. It is, in fact, as every one can see who chooses to read the connection, practical, vital holiness which is the purport of this admonition. It is conformity to the will of God, and obedience to the Lord’s command. It is, in fine, the Spirit’s work in the soul, by which a man is made like God, and becomes a partaker of the divine nature, being delivered from the corruption which is in the would through lust. No straining, no hacking at the text can alter it. There it stands, whether men like it or not. There are some who, for special reasons best known to themselves, do not like it, just as no thieves ever like policemen or gaols; yet there it stands, and it means no other than what it says: ‘Without holiness,’ — practical, personal, active, vital holiness, — ‘no man shall see the Lord.’" C. H. Spurgeon, Metropolitan Tabernacle Pulpit (Pasadena, Texas, Pilgrim Publications) Volume 50, 457.

Chapter Five
1. Ian Murray, writing of Jonathan Edwards and Gilbert and William Tennant, said, concerning their preaching and their concept of the conviction of the Holy Spirit: "But they also believed that it was God’s usual way and manner, in bestowing grace, to work in sinners prior to their regeneration in order to reveal their false security and bring them to conscious emptiness and need...Such conviction in their view is not a qualification which entitles a sinner to believe, nor can it savingly separate a man from sin, but it brings those who are destined for salvation to the acknowledgment of there need of mercy." Edward’s own words were that men have to be so dealt with that "their conscience stares them in the face and they begin to see their need of a priest and a sacrifice." Ian Murray, Jonathan Edwards: A New Biography (Carlisle, Pennsylvania, Banner of Truth/Trust), 127-129.

The important thing to note is the realization that a sinner is brought to see and feel his need. There is a process (very quickly or over a period of time) in which there is a consciousness of the guilt that sin incurs. Without recognizing this reality, conversions will often be superficial.

2. Jonathan Edwards knew that in his words it was important not to "take every religious pang and enthusiastic conceit for saving conversion." True conviction must be experienced. He writes, "when awakenings first begin, their consciences are commonly most exercised about their outward course, or other acts of sin; but afterwards are much more burdened with a sense of heart-sins, the dreadful corruption of their nature, their enmity against God, the pride of their hearts, their unbelief, their rejection of Christ, the stubbornness and obstinancy of their wills: and the like." From Arnold Dallimore, George Whitefield (Carlisle, Pennsylvania, Banner of Truth/Trust) Volume I, 422, 423.

Chapter Six
1. John Piper, writing on this common practice of "making decisions" or telling someone they are saved because of some outward act, says, "Could it be that we are so bent on having immediate, measurable results that we have defined the gospel and evangelism in a way that enables people to understand and respond even without spiritual comprehension and heart change? I fear this is largely why we are so weak as a church. The very foundations have been laid wrongly." Piper, The Pleasures of God (Portland, Oregon, Multnomah Press), 289.

2. Prior to the first awakening in Northhampton, Massachusetts, Solomon Stoddard, Jonathan Edward’s grandfather and predecessor, lamented the problem of assuming to quickly that someone is saved. Note his concern: "A man that knows there must be work of preparation will be careful how he encourages others (to believe) that they are in Christ; he will inquire how God has made a way for their receiving of Christ; but another that is a stranger to it, will be ready to take all for gold that glitters, and if he sees men religiously disposed, will be speaking peace to them: he will be like the false prophets, saying, Peace, Peace, where there is no peace. So men will be hardened. It is a dismal thing to give men sleep potions and make them sleep the sleep of death." Iain Murray, Jonathan Edwards: A New Biography (Carlisle, Pennsylvania, Banner of Truth/Trust), 131.

3. R.C.Sproul, addressing the common practice of classifying people as carnal Christians, writes, "Here the carnal Christian is one who is said to believe in Christ but lives a life of consistent carnality, giving no evidence of the fruit of the Spirit. This represents a fatal contradiction in terms. Such a person may not be a called a carnal Christian, he must be considered a carnal non-Christian. If a person manifests a life of pure and consistent carnality he is no Christian. he has not the Spirit of Christ living in him. It is a flat impossibility to be born of the Spirit and have no change in one’s life. A Christian with no fruit is simply not a Christian." R.C. Sproul, Pleasing God (Wheaton, Illinois, Tyndale House Publications), 153.

4. Gilbert Tennant’s preaching in New England, in the 1730’s, shook a slumbering, self satisfied church. His account reads: "After I was raised up to health, I examined many about the grounds of their hope of salvation, which I found in most to be nothing but as the sand; with such I was enabled to deal faithfully and earnestly, in warning them of their danger, and urging them to seek converting grace. By this method many were awakened out of their security; and of those, divers were to all appearance effectually converted; but some that I spoke plainly to were prejudiced. And here I would have it observed, that as soon as an effectual door was opened, I found many adversaries, and my character was covered with unjust reproaches, which through Divine goodness did not discourage me in my work.

"I did then preach much upon Original sin, repentance, the nature and necessity of conversion, in a close, examinatory and distinguished way; laboring in the meantime to sound the trumpet of God’s judgments, and alarm the secure by the terrors of the Lord, as well as to affect them by other topics of persuasion: which method was sealed by the Holy Spirit in the conviction and conversion of a considerable number of persons, at various times and in different places in that part of the county." Arnold Dallimore, George Whitefield (Carlisle, Pennsylvania, Banner of Truth), Volume I, 417.

The state of the church today parallels, in many ways, the church of Tennant’s time. In many ways it congratulates itself on increased attendance, apparently unaware that a diluted gospel has filled many churches with evangelical unregenerates. As in Tennant’s day, the need is for a message that will cause many to be as Tennant said, "awakened out of their security."







The Word of Grace Series is made up of booklets from the faculty of Grace School of Theology & Ministry

Series editor: Frank Griffith

© Steven Fernandez, 1997

First Published in Reformation & Revival Journal (P.O. Box 88216, Carol Stream, Illinois 60188-0216).

All biblical quotations are taken from the NASB, unless otherwise stated.

Further copies of Regeneration: The New Birth, Changed Lives and Sin In the Church and information about Grace School may be obtained from: Grace School of Theology & Ministry, 40 Cleaveland Road, Pleasant Hill, California, 94523. Phone: (510) 676-1639

Steven Fernandez is pastor of Community Bible Church in Vallejo, California. He is also an instructor in Theology, Bible Exposition and Practical Theology at Grace School of Theology and Ministry in Pleasant Hill, California