Skip to main content

Salvation - The Death of Christ (Part 2)


In the New Testament, the word “regeneration” appears only twice. In Matthew 19:28 it is used eschatologically, “at the renewal of all things, when the Son of Man sits on his glorious throne,” and in Titus 3:5, where it is speaking of the rebirth of the redeemed person, “…He saved us through the washing of rebirth and renewal by the Holy Spirit.”
Norman Geisler defines regeneration as “the impartation of spiritual life by God, to the souls of those who were ‘dead in trespasses and sins’ (Eph. 2:1 KJV) and who were ‘saved’ made alive by God ‘through faith’ in Jesus Christ (Eph. 2:8 NKJV).”[1]
Wayne Grudem, as “…a secret act of God in which he imparts new spiritual life to us. This is sometimes called ‘being born again’ (using the language from John 3:3-8).[2]
Millard Erickson states, Conversion refers to the response of the human being to God’s offer of salvation and approach to man. Regeneration is the other side of conversion. It is God’s doing. It is God’s transformation of individual believers, his giving a new spiritual vitality and direction to their lives when they accept Christ.”[3]

In the New Testament, John 3:3 and Titus 3:5 are the two passages that talk about the impartation of new life to those who have trusted Christ as Lord and Savior. John 3:3 does not use the word regeneration, but regeneration is referred to as the new birth. Unlike our first birth, our physical birth, when we believe, the Holy Spirit regenerates us; He causes us to be “born from above.” This second birth is a spiritual one and John 3:5 teaches us that this new birth is not something done by us but rather it is something done upon us by God.

Scripture is clear in teaching that we are regenerated or born again by the Holy Spirit and by the Word of God (John 3:5; 1 Pet. 1:22). At regeneration we become the children of God (2 Cor. 6:18; Gal. 3:26) and literally become a “new creation” (2 Cor. 5:17). We become heirs of God (Gal. 4:7) and co-heirs with Christ (Rom. 8:17). God regenerates us so that we may be a kind of first-fruits of His creatures (James 1:18), that we may become heirs of an inheritance (1 Pet. 3, 4), and so that we may be doers of good works (Eph. 2:10).
Paul Enns states, “The result of regeneration is the impartation of a ‘divine nature’ (2 Pet. 1:4). The believer has received a ‘new self’ (Eph. 4:24), a capacity for righteous living. He is a ‘new creature’ (2 Cor. 5:17)…The believer has received a new mind (1 Cor. 2:16) that he may know God; a new heart (Rom. 5:5) that he may love God (1 John 4:9); and a new will (Rom. 6:13) that we may obey God.”[4]

[1] Norman Geisler, Systematic Theology, vol. 3 (Bloomington: Bethany House, 2004), p. 225.
[2] Wayne Grudem, Bible Doctrine, Jeff Purswell, ed., (Grand Rapids: Zondervan, 1999), p. 300.
[3] Millard J. Erickson, Christian Theology (Grand Rapids: Baker, 1985), p. 942.
[4] Paul Enns, The Moody Handbook of Theology (Chicago: Moody, 1989), p. 340.


Popular posts from this blog

On Affirmations of Faith

The dictionary defines affirmation as, “The assertion that something exists or is true. Something that is affirmed; a statement or proposition that is declared to be true.” Affirmations imply knowledge, understanding, certainty, and conviction. Affirmations mean very little unless they reach to the point of identification and involvement. Knowing what one believes and why is a must for every genuine Christian, in fact, it is a biblical mandate. An Affirmation of Faith is no affirmation at all unless God and His truth have become experiential and they have utterly gripped you. Superficiality and confusion as to what we believe are at the root of moral and spiritual calamity in Christian experience, and of weakness and worldliness in the life and witness of the church. I know, what is true of many is not representative of the entire Christian community. Knowing where we ought to be (we learn that in Scripture) and getting there requires us to first take stock of where we currently are. Trut…

The Existence of God - Naturalistic & Biblical Arguments

Charles Ryrie states that traditionally there have been two lines of argument used to demonstrate the existence of God, the naturalistic and the biblical arguments.[1] Here I will evaluate those that fall within both the naturalistic as well as the biblical arguments.
Naturalistic Arguments
Dan Story contends that “it doesn’t take much reflection for us to realize that we exist, and we did not create ourselves. And since that’s true, it’s easy to figure out that something or someone besides ourselves brought us to be. And with a little more reflection, we can also see that the entire universe came to be in one of three possible ways: (1) it created itself; (2) it has always existed, and therefore had no Creator; or (3) it was created by something or someone outside of itself.”[2]
Cosmological Argument A well-established philosophical principle is ex nihilo nihil fit (Latin meaning, “from nothing, nothing comes”). The idea or point of the principle is that you cannot get something out of n…

The Doctrine of the Trinity

Benjamin Warfield defines the Trinity as follows, “There is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence.”[1]
Chafer states, “The Trinity is composed of three united Persons without separate existence—so completely united as to form one God. The divine nature subsists in three distinctions—Father, Son, and Holy Spirit.”[2] Geisler, in giving the meaning of Trinity, he states, “It means that God is a triunity: He is a plurality within unity. God has a plurality of persons and a unity of essence; God is three persons in one nature. There is only one ‘What’ (essence) in God, but there are three ‘Whos’ (persons) in that one What. God has three ‘I’s’ in His one ‘It’—there are three Subjects in one Object.”[3]
The Athanasian Creed clearly sets forth the orthodox doctrine of the Trinity, “That we worship one God in trinity and the trinity in unity, neither blending their persons nor dividin…