THE EVIDENCES of REGENERATION the Evidences Are Inseparable from Regeneration

Total Page:16

File Type:pdf, Size:1020Kb

THE EVIDENCES of REGENERATION the Evidences Are Inseparable from Regeneration [LHBC SYSTEMATIC THEOLOGY: SOTERIOLOGY] February 14, 2016 THE EVIDENCES OF REGENERATION The evidences are inseparable from regeneration. They register immediately in the conscious life and activity of the person. This biblical truth is diametrically opposed to those who claim that there are no necessary evidences of the new birth. These often classify these evidences as works erroneously raised to the level of co- conditions with faith (otherwise called “frontloading the Gospel”).19 The apostle John is the principal source for the evidences of regeneration in a believer’s life, evidences which are in fact signs of the necessary and inevitable perseverance of the saints. John’s confirming proofs, to be discussed more fully in a later chapter, can here be listed as follows: Believing that Jesus is the Christ: “Whoever believes that Jesus is the Christ is born of God” (1 John 5:1). “Believes” is pisteuo in the present active indicative, “is believing.” “Is born” is the verb gennao in the perfect passive indicative, “has been born.” Righteous living: “If you know that He is righteous, you know that everyone also who practices righteousness is born of Him” (1 John 2:29). “Who practices” righteousness is ho poion, a present active participle of poieo, “the one doing” righteousness. “Is born” is gennao in the perfect passive indicative, “has been born.” Cessation of habitual sinning: “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God” (1 John 3:9). “Who is born” is gennao in the perfect passive participle, “who has been born.” “He cannot sin” is hamartano in the present active infinitive with ou dunatai, “he is not able to go on sinning.” (See also 1 John 5:18: “We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.”) Overcoming faith: “You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world” (1 John 4:4). Love of Christian brothers: “The one who loves his brother abides in the Light and there is no cause for stumbling in him” (1 John 2:10; cf. also 3:14 and 4:7). Obedience to divine commands: “By this we know that we have come to know Him, if we keep His commandments.… [W]hoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in him” (1 John 2:3–5). And, Paul adds an additional evidence: The witness of the Spirit: “The Spirit Himself testifies with our spirit that we are children of God” (Rom 8:16). This testimony is mediated through the Scriptures and the other evidences of perseverance. The matter of assurance of salvation will be handled in a subsequent section.1 D. Genuine Regeneration Must Bring Results in Life In an earlier section we saw a beautiful example of the first result of regeneration in a person’s life, when Paul spoke the gospel message to Lydia and “the Lord opened her heart to give heed to what was said by Paul” 19 See Zane Hodges, The Gospel Under Siege: A Study on Faith and Works (Dallas: Rendecion Viva, 1981). Joseph Dillow wants “initial” evidences but not continuing evidences (The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man, 2nd ed. [Hayesville, NC: Schoettle, 1993], pp. 227, 253). 1 Rolland McCune, A Systematic Theology of Biblical Christianity: The Doctrines of Salvation, the Church, and Last Things, vol. 3 (Allen Park, MI: Detroit Baptist Theological Seminary, 2010), 59–60. Page | 1 [LHBC SYSTEMATIC THEOLOGY: SOTERIOLOGY] February 14, 2016 (Acts 16:14; cf. John 6:44, 65; 1 Peter 1:3). Similarly, John says, “Everyone who believes that Jesus is the Christ is born of God” (1 John 5:1 NIV).10 But there are also other results of regeneration, many of which are specified in John’s first epistle. For example, John says, “No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning because he has been born of God” (1 John 3:9 NIV). Here John explains that a person who is born again has that spiritual “seed” (that life-generating and growing power) within him, and that this keeps the person living a life free of continual sin. This does not of course mean that the person will have a perfect life, but only that the pattern of life will not be one of continuing indulgence in sin. When people are asked to characterize a regenerated person’s life, the adjective that comes to mind should not be “sinner,” but rather something like “obedient to Christ” or “obedient to Scripture.” We should notice that John says this is true of everyone who is truly born again: “No one who is born of God will continue to sin.” Another way of looking at this is to say that “every one who does what is right has been born of him” (1 John 2:29). A genuine, Christlike love will be one specific result in life: “Everyone who loves has been born of God and knows God” (1 John 4:7 NIV). Another effect of the new birth is overcoming the world: “And his commands are not burdensome, for everyone born of God has overcome the world” (1 John 5:3–4 NIV). Here John explains that regeneration gives the ability to overcome the pressures and temptations of the world that would otherwise keep us from obeying God’s commandments and following his paths. John says that we will overcome these pressures and therefore it will not be “burdensome” to obey God’s commands but, he implies, it will rather be joyful. He goes on to explain that the process through which we gain victory over the world is continuing in faith: “This is the victory that has overcome the world, even our faith” (1 John 5:4 NIV). Finally, John notes that another result of regeneration is protection from Satan himself: “We know that anyone born of God does not continue to sin; the one who was born of God [that is, Jesus] keeps him safe, and the evil one cannot harm him” (1 John 5:18 NIV). Though there may be attacks from Satan, John reassures his readers that “the one who is in you is greater than the one who is in the world” (1 John 4:4 NIV), and this greater power of the Holy Spirit within us keeps us safe from ultimate spiritual harm by the evil one. We should realize that John emphasizes these as necessary results in the lives of those who are born again. If there is genuine regeneration in a person’s life, he or she will believe that Jesus is the Christ, and will refrain from a life pattern of continual sin, and will love his brother, and will overcome the temptations of the world, and will be kept safe from ultimate harm by the evil one. These passages show that it is impossible for a person to be regenerated and not become truly converted.11 Other results of regeneration are listed by Paul where he speaks of the “fruit of the Spirit,” that is, the result in life that is produced by the power of the Holy Spirit working within every believer: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22–23). If there is true regeneration then these elements of the fruit of the Spirit will be more and more evident in that person’s life. But by contrast, those who are unbelievers, including those who are pretending to be believers but are not, will clearly lack of these character traits in their lives. Jesus told his disciples: Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So, every sound tree bears good fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits. (Matt. 7:15–20) cf cf.—compare 10 The perfect participle translated here “is born” could more explicitly be translated “has been born and continues in the new life that resulted from that event.” 11 Since we indicated above that a person is first regenerated, and then subsequently comes to saving faith, there will be a brief time in which someone is regenerated and the results (faith, love, etc.) are not yet seen. But John is saying that the results will follow; they are inevitable once someone is born again. Page | 2 [LHBC SYSTEMATIC THEOLOGY: SOTERIOLOGY] February 14, 2016 Neither Jesus nor Paul nor John point to activity in the church or miracles as evidence of regeneration. They rather point to character traits in life. In fact, immediately after the verses quoted above Jesus warns that on the day of judgment many will say to him, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” But he will declare to them, “I never knew you; depart from me, you evildoers” (Matt.
Recommended publications
  • Does Regeneration Precede Faith in 1 John?
    MAJT 23 (2012): 5-18 DOES REGENERATION PRECEDE FAITH IN 1 JOHN? by Matthew Barrett 1. Introduction FOR CENTURIES CALVINISTS and Arminians have been divided over the proper causal ordering between regeneration and conversion in the ordo salutis.1 Is it true, as the Calvinist believes it is, that God‘s act of regeneration precedes faith (monergism) or should we believe, as the Arminian does, that regeneration is conditioned upon man‘s faith and therefore precedes regeneration (synergism)?2 While the debate oscillates around numerous texts, the letter of 1 John plays a major role in determining the debate. For example, 1 John 5:1 states, ―Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whomever has been born of him.‖ This paper will argue that texts like 1 John 5:1 as well as others (cf. 2:29; 3:9; 4:7; 5:1, 4, 18) teach that regeneration does indeed precede faith.3 In demonstrating this thesis it will become evident that the Arminian ordo is inadequate while the Calvinist ordo is most faithful to the biblical witness. 2. 1 John 5:1 We begin by considering 1 John 5:1, which Piper calls ―the clearest text in the New Testament on the relationship between faith and the new birth.‖4 The Greek reads, Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν 1. This essay is a brief treatment of the topic. For a full defense of monergism as well as a full critique of synergism see my forthcoming book on the subject with P&R (some content in this chapter is taken from the forthcoming book published by P&R Publishing Co., P O Box 817, Phillipsburg, N.J.
    [Show full text]
  • “Baptism Now Saves Us” in 1 Peter 3:21
    The Journal of Ministry & Theology 5 Reflections on “Baptism Now Saves Us” in 1 Peter 3:21 Mike Stallard My remembrance of Dr. Bill Arp: Dr. William (Bill) Arp was one of my closest friends at Baptist Bible Seminary where I taught for 22 years. I remember when I interviewed for the theology position in the spring of 1994, the first home where I had a meal was Bill’s. I learned immediately of his love for family, and his home became a place of peaceful repose whenever I had the occasion. Bill’s teaching specialty was Greek and New Testament. He was considered our “go-to guy” for many of the epistles. There was clarity as he used discourse analysis to highlight serious observation of the text for his students as he followed grammatical-historical interpretation. The last eight years of my time at the seminary, I served as Dean and had the opportunity to call upon Bill to help out in various academic capacities in addition to his teaching of students. Bill was known for his love for working through difficult passages in the Bible. In light of this, I asked him from time to time to lead the faculty in a discussion of selected New Testament “problem” verses. On one occasion I asked him to lead the faculty through a discussion of the knotty problems in 1 Peter 3:18-22. We never finished our discussion – we ended up mired in the discussion of the spirits in prison! But Bill’s leadership on the issues at hand was always helpful.
    [Show full text]
  • The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church
    22 I The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church W J Torrance Kirby For as much as there is no union of God with man without that meane betweene both which is both, it seemeth requisite [to] consider how God is in Christ, then how Christ is in us. (Lawes 5.50.3) In the dedicatory preface to the fifth book of his treatise Of the Lawes of Ecclesiastical/ Politie, Richard Hooker remarks that 'the weightiest conflicts the Church hath had were those which touched the head, the person of our Saviour Christ, and the next of importance those questions which are at this date [ie the period of the Reformation and its aftermath] betweene us and the Church of Rome about the actions of the body of the church of God ... ' (FLE 2:2.15-19). The great actions of the church disputed in the sixteenth century have to do principally with the manner and the means of our participation in God's own life. The communication of God's grace to humanity was opened up to rigorous scrutiny in Luther's formulation of the doctrine of justification by faith alone. The doctrine of the church was radically recast as a logical consequence of the rethinking of the doctrine of salvation. Both the soteriology and the ecclesiology of the Reformation are intimately linked to that weightier conflict touching the manner of the union of God and man in one Christ. Indeed Chalcedonian christological orthodoxy provides a governing paradigm for the reformers in their fundamental approach to these questions.
    [Show full text]
  • Roman Catholic View Ii
    These Living Waters: Common Agreement on Mutual Recognition of Baptism A Report of the Catholic Reformed Dialogue in United States 2003 - 2007 Table of Contents 1. Introduction 2. Common Agreement on Mutual Recognition of Baptism 3. Historical overview: sacraments and sacramentality a. Sacramentality i. Roman Catholic view ii. Reformed view b. Sacraments i. Roman Catholic view ii. Reformed view c. Summary 4. Baptismal rites a. Our Common Early History b. Historical Developments: The Reformation c. Historical Developments: Roman Catholic d. [comparative chart of pre and post-Tridentine Baptismal Rites – appendix?] e. Development of Baptismal Rite after the Reformation i. Reformed ii. Roman Catholic f. Twentieth Century Convergence in Scholarship and Ritual i. Reformed ii. Roman Catholic g. Critical Comparison of Roman Catholic and Reformed Rites h. Conclusion: Similar Rites with Different Hermeneutics 5. Theology of Baptism: Roman Catholic, Reformed, and Common Perspectives a. What is baptism? b. Why does the church baptize? c. What does Baptism effect or signify? d. How is Christian Baptism related to the Biblical Economy of Salvation? e. What is the Relationship between Baptism, Faith and Discipleship? f. What implications does Baptism have for the church? g. Who may baptize and with what means and Formula ? h. Why do people need to be baptized? i. Who can receive baptism? j. Why do we baptize children? k. Why should someone be baptized only once? l. What is the relationship between baptism and confirmation and/or profession of faith? m. What is the relationship between baptism and election? n. What is the relationship between baptism and grace? 1 o.
    [Show full text]
  • Reformation Christology: Some Luther Starting Points
    Volume 7l:2 April 2007 Table of Contents -- - - - - - - Talking about the Son of God: An Introduction ............................. 98 Recent Archaeology of Galilee and the Interpretation of Texts from the Galilean Ministry of Jesus Mark T. Schuler .......................................................................... 99 Response by Daniel E. Paavola ..............................................117 Jesus and the Gnostic Gospels Jeffrey Kloha .............................................................................121 Response by Charles R. Schulz ........................................144 Reformatia Christology: Some Luther Starting Points Robert Rosin ........................................................................... 147 Response by Naomichi Masaki ..............................................168 American Christianity and Its Jesuses Lawrence R. Rast Jr ...... .. .. ... .. .. .. .. .. .. .. .. .. .. .. 175 Response by Rod Rosenbladt ................................................. 194 Theological Observer The Lost Tomb of Jesus? ........................................................ 199 CTQ 71 (2007):147-168 Reformation Christology: Some Luther Starting Points Robert Rosin "Reformation Christology" is an impossible topic in the space allotted. A narrower topic, relatively speaking, is Martin Luther's Christology, which leaves only about one hundred and twenty heavyweight volumes, each the proverbial blunt instrument that could do in the person foolish enough to think that Luther can be managed in this space. Nor
    [Show full text]
  • Lesson # 9 – Becoming a Christian (Soteriology)
    The Gospel Call, Regeneration, Justification & Adoption (What does it mean to become a Christian?) Objectives are to discuss the following: 1. What Does It Mean to Become a Christian? • What is the Gospel Call? • What is Regeneration? • What is Conversion? 2. What Are Justification And Adoption? What Does It Mean to Become a Christian? BFC Article 12 – Salvation 12-1 Salvation is the work of God in which He reconciles fallen men to Himself, ultimately removes the consequences of the curse, and bestows upon His redeemed Creation the riches of His grace, all to His glory. 12-2 Salvation is offered in the gospel to all men and is accomplished in all the elect. It is received by grace through faith and the instrumentality of the Holy Spirit, apart from works or human merit. Salvation centers in a person, Jesus Christ, and receiving Him includes the remission of sins on the grounds of His shed blood on the cross, the imputation of His perfect righteousness, the reception of the Holy Spirit, and the impartation of eternal life. BFC Article 13 - Repentance 13-1 Repentance unto life is a gift of God and a voluntary act of man, accomplished by the convicting power of the Holy Spirit through the Word of God. Repentance consists in knowledge of sin, a sense of guilt and corruption that results in the confession and forsaking of sin and a turning to God that results in loving, obedient service. BFC Article 14 - Regeneration 14-1 Regeneration, or the New Birth, is an instantaneous creative act of God through the agency of the Holy Spirit, whereby divine life is imparted to those dead in sin, making them members of the family of God.
    [Show full text]
  • Authentic III
    Theme: This series takes a look at the letter of 1 John, exploring authentic III. Authentic Atonement faith in a counterfeit world. A. Theme: When we sin, we have an Advocate with the I. Introducing the Authentic Word of Life Father, Jesus the Righteous One, who has provided A. Theme: Authentic faith is built upon Jesus, the True authentic atonement for us - bearing the wrath of God Word of Life, is proclaimed in the Gospel, and produces and purifying us from sin, allowing us to freely come fellowship and full joy as we walk with God and His before the Father. people. B. Text: 1 John 2:1-2 B. Text: 1 John 1:1-4 C. Response: Communion C. Response: Communion D. Benediction: Psalm 79:9 D. Benediction: 2 John 1:3 E. Teaching keywords: atonement, sin, forgiveness, God’s E. Teaching keywords: Christology; Deity of Christ; Gospel; character, law and gospel fellowship; joy IV. The Authentic Christian In Action II. The Authentic Response To Sin A. Theme: Authentic Christian faith is seen not in the claim A. Theme: Many people deceive themselves by denying to know God, but in the fruit of faith - obeying God’s their sin, but the authentic response to sin is commands, walking as Jesus did, and loving other surrendering to Jesus and finding forgiveness in Him. Christians. B. Text: 1 John 1:5-2:2 B. Text: 1 John 2:3-11 C. Response: Prayer C. Response: Communion D. Benediction: Psalm 79:9 D. Benediction: 1 Thessalonians 3:12-13 E. Teaching keywords: sin, forgiveness, confession, God’s E.
    [Show full text]
  • What Is Classical Arminianism?
    SEEDBED SHORTS Kingdom Treasure for Your Reading Pleasure Copyright 2014 by Roger E. Olson All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without prior written permission, except for brief quotations in critical reviews or articles. uPDF ISBN: 978-1-62824-162-4 3 ABOUT THE AUTHOR Roger E. Olson Roger Olson is a Christian theologian of the evangelical Baptist persuasion, a proud Arminian, and influenced by Pietism. Since 1999 he has been the Foy Valentine Professor of Christian Theology of Ethics at George W. Truett Theological Seminary of Baylor University. Before joining the Baylor community he taught at Bethel College (now Bethel University) in St. Paul, Minnesota. He graduated from Rice University (PhD in Religious Studies) and North American Baptist Seminary (now Sioux Falls Seminary). During the mid-1990s he served as editor of Christian Scholar’s Review and has been a contributing editor of Christianity Today for several years. His articles have appeared in those publications as well as in Christian Century, Theology Today, Dialog, Scottish Journal of Theology, and many other religious and theological periodicals. Among his published works are: 20th Century Theology (co-authored with the late Stanley J. Grenz), The Story of Christian Theology, The Westminster Handbook to Evangelical Theology, Arminian Theology, Reformed and Always Reforming, and Against Calvinism. He enjoys
    [Show full text]
  • Foundations II: Regeneration, Faith and Repentance
    Foundations II: Regeneration, Faith and Repentance John 3:3, “Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”” J. C. Ryle on Regeneration “Now, I say that on the face of the Bible, when fairly read, there stands out this grand doctrine, that each one of us must, between the cradle and grave—go through a spiritual change, a change of heart—or in other words be born again. And in the text you have heard, the Lord Jesus declares positively, without regeneration no man shall see the kingdom of God.” Definition of Regeneration: Regeneration is the spiritual change wrought in the heart of man by the Holy Spirit in which his/her inherently sinful nature is changed so that he/she can respond to God in faith and live in accordance with His will. It extends to the whole nature of man, altering his governing disposition, illuminating his mind, freeing his will, and renewing his nature. Titus 3:4–7, “But when the goodness and loving kindness of God our Savior appeared, [5] he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, [6] whom he poured out on us richly through Jesus Christ our Savior, [7] so that being justified by his grace we might become heirs according to the hope of eternal life.” The Necessity of Regeneration 1. Expressly asserted by the Bible Scripture does not leave us in doubt about the necessity of regeneration but asserts this in the clearest terms.
    [Show full text]
  • 3. Order of Salvation in This Part of Dogmatics Will Be Treated A
    3. Order of Salvation In this part of dogmatics will be treated A. Vocation (call). B. Conversion (regeneration, illumination). C. Justification. D. Sanctification. E. Preservation (perseverance and election). F. Mystic union. A. Vocation I. God calls and invites sinners to accept and enjoy the fruits of Christ's redemptive work. 1. Human beings have by nature no knowledge of the way of salvation. a) They are by nature unable to conceive and unwilling to seek salvation by grace. 1) This is the result of original sin. Note: Consider how this reflects both aspects of original sin: both the lack of true fear, love and trust in God and the presence of natural hostility toward him. Augsburg Confession, II, p 43: Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence. 2) Scripture is rich in descriptive terms for this natural spiritual condition of mankind. -a) Scripture pictures it as general depravity. Psalm 14:2,3 The LORD looks down from heaven on the sons of men to see if there are any who understand, any who seek God. 2 All have turned aside, they have together become corrupt; there is no one who does good, not even one. Psalm 53:3 Everyone has turned away, they have together become corrupt; there is no one who does good, not even one. Romans 3:10-12 As it is written: “There is no one righteous, not even one; 11 there is no one who understands, no one who seeks God.
    [Show full text]
  • Biblical and Theological Terms for Incoming Seminarians
    Biblical and Theological Terms For Incoming Seminarians The intent of this glossary is to provide simple definitions for the important biblical and theological terms that incoming seminarians need to understand, in the context of AGTS, as they begin their studies. Words not in this list are either the professor’s responsibility to explain as a part of seminary education or are the student’s responsibility to look up in a dictionary. The definitions here are simplified versions of the most likely uses in the context of AGTS classes, early in a student’s first semester, and are based on Dr. James Hernando’s Dictionary of Hermeneutics where possible, which is a recommended resource. The * indicates a word is defined elsewhere in the list. a priori: an assumption or presupposition* someone has before beginning a study or discussion. allegorical: not the literal sense but portraying spiritual truths metaphorically* without reference to any actual historical events or people. An allegory never actually happened, like Pilgrim’s Progress. The Bible stories did happen unless otherwise indicated and so cannot be allegories. However, they can be typological.* anachronistic: not using technically accurate terminology for the time period. An example is reading NT terms or place names back into the OT context. apocalyptic: a type of biblical literature that is a dramatic, visionary, depiction of the ultimate cosmic victory of God over evil, using imagery that is significant to that time and culture, such as is used in the book of Revelation. Apocrypha: books written in the Intertestamental Period considered authoritative scriptures (sacred writings) by Roman Catholicism but not by Protestants or Jews and are called deutero*- canonicals by the Catholics.
    [Show full text]
  • Regeneration: a Crux Interpretum
    REGENERATION: A CRUX INTERPRETUM DAVID R. ANDERSON Pastor Faith Community Church The Woodlands, TX I. INTRODUCTION In every “system” of theology there are certain doctrines so imbedded in that system that to uproot them would fell the entire tree. In his excellent work on epistemology, David Wolfe explains that good systematic theology requires four criteria to even qualify as a system.1 He believes the adequacy, rationality, reliability, and suitability of a system of theology can be evaluated or validated on the basis of these four criteria. The failure of a system to meet these criteria indicates its weakness and the likelihood that theological reconstruction on a system- wide level is necessary or conversion to some other more suitable system is demanded for intellectual honesty. The four criteria are: 1. Consistency—the assertions, hypotheses, and opinions expressed by the system should be free from contradiction. 2. Coherence—the assertions and hypotheses should be related in a unified manner. 3. Comprehensiveness—the system should be applicable to all evidence. 4. Congruity—the system of assertions, hypotheses, etc. must “fit” all evidence. It must be accurate, adequate and precise to fit all data. In other words, the whole must equal the sum of its parts. If one part of the whole is out of sync with the whole, then the whole must be revised to include this part without throwing the other parts out of sync. We are searching for the interpretation which best “fits” all the data. Another characteristic of any system of theology is what is called 1David Wolfe, Epistemology: The Justification of Belief (Downers Grove, IL: InterVarsity Press, 1982), 50-55.
    [Show full text]