I’ve been teaching
through the Gospel of John at the federal prison near my house over the past
few months. As with any expositional study, certain theological issues will
naturally arise, and the issue of election has been popping up in our
discussions. One of our conversations got a little heated one evening regarding
the ordo salutis, or the order of salvation. The
discussion focused primarily on whether regeneration precedes faith,
or faith precedes regeneration. I was pleased to see them
struggling with the issue and trying to work it out in their thinking. After
nearly forty-five minutes I brought the discussion to a close, not because we’d
resolved the matter, but because I needed get back to the expositional
presentation of the Gospel of John, which is what the class is about. After I
went home that evening, I spent a few hours writing this article, which I
delivered to the inmates the following week. Though I take a position on this
subject, I try to present both sides fairly.
It’s important to keep
in mind that there are good and loving theologians who stand on either side of
the debate. Some believe regeneration precedes faith in Christ, and
others that faith in Christ precedes regeneration. These are not
dogmatic on the issue, stating the possibility that faith and regeneration may
occur at the same time. Careful study through the Bible does not yield a step
by step order concerning God’s salvation process in the life of His elect;
rather, many of the arguments are predicated on logical reasonings. Below are a
few quotes from top scholars who fall on either side of the debate. Though
there are more teachers I could have chosen, I selected a few strong
representatives from each side in order to keep the discussion focused and
brief. A few opening remarks are important.
In view of the fact that the Bible does
not specify the exact order that applies in the application of the work of
redemption, there is naturally considerable room for a difference of opinion.
And as a matter of fact the Churches are not all agreed as to the ordo salutis. The doctrine of the order of salvation is a fruit
of the Reformation. Hardly any semblance of it is found in the works of the
Scholastics. In pre-Reformation theology scant justice is done to soteriology
in general.[1]
We should be flexible as to what goes
into the ordo and what does not. The Bible itself doesn’t use the phrase ordo salutis any more than it speaks of an order of
the decrees. And Scripture does not include anywhere a list of
all the events theologians typically include under that label. Myself, I think
that the ordo is mainly a pedagogical device.[2]
In the Reformed
statement of the ordo
salutis, regeneration precedes faith, for, it is argued, a sinner must be
given new life in order to be able to believe. Although this is admittedly
stated only as a logical order, it is not wise to insist even on that; for it
may as well be argued that if a sinner has the new life through regeneration,
why does he need to believe? Of course, there
can be no chronological order; both regeneration and faith have to occur at the
same moment. To be sure, faith is also part of the total package of salvation
that is the gift of God (Eph. 2:9); yet faith is commanded in order to be saved
(Acts 16:31). Both are true.[3]
A definition of regeneration:
He saved us, not on the basis of deeds
which we have done in righteousness, but according to His mercy, by the washing
of regeneration [παλιγγενεσία paliggenesia = regeneration, renewal]
and renewing by the Holy Spirit (Tit. 3:5)
And Jesus said to them, “Truly I say to
you, that you who have followed Me, in the regeneration [παλιγγενεσία paliggenesia = regeneration, renewal]
when the Son of Man will sit on His glorious throne, you also shall sit upon
twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28)[4]
Jesus answered and said to him, “Truly,
truly, I say to you, unless one is born again [γεννάω gennao + ἄνωθεν anothen = born
again, or born from above] he cannot see the kingdom of God.”
(John 3:3)
The word “regeneration”
occurs only twice in the Bible (Matt. 19:28 and Titus 3:5). In both places the
Greek word used is παλιγγενεσία paliggenesia, which means the “the
state of being renewed… [the] experience of a complete change of life, rebirth of
a redeemed person.”[5] Dr.
Charles Ryrie states, “The word, used only twice in the New Testament (Matt.
19:28; Titus 3:5), means to be born again. To be born from above (anothen)
occurs in John 3:3 and probably includes the idea of being born again also (see
the use of anothen in Gal. 4:9). It is the work of God that
gives new life to the one who
believes.”[6] Dr. Paul Enns would agree, saying, “Succinctly stated, to
regenerate means ‘to impart life.’ Regeneration is the act whereby God
imparts life to the one
who believes.”[7] The
Greek word ἀναγεννάω anagennao can be added as well. The word
appears twice in Peter’s first epistle (1 Pet. 1:3, 23). The basic meaning
is, to begat again, and is translated born again in
both instances and has the idea of imparting new life.
The argument that regeneration precedes
faith in Christ:
There are many Christians who believe that regeneration precedes faith in
Christ. The reasoning is that an unregenerate person has no ability within
himself to do anything, and even believing is made possible by means of the
regenerating work of God the Holy Spirit. J.I. Packer states, “Jesus’
point throughout [John 3:3-8] is that there is no exercise of faith in himself
as the supernatural Savior, no repentance, and no true discipleship apart from
this new birth.”[8] In this
formula, Packer places faith in Christ after
regeneration. At another point he states, “Regeneration is a transition
from spiritual death to spiritual life, and conscious, intentional, active
faith in Christ is its immediate fruit, not its immediate cause.”[9] Discussing
John 3:3-8, Dr. Wayne Grudem takes the same view as Packer, stating:
Using the verses quoted above [John
3:3-8], we have defined regeneration to be the act of
God awakening spiritual life within us, bringing us from spiritual deathto spiritual life. On this definition, it is natural to understand that
regeneration comes before saving faith. It is in fact this work of God that
gives us the spiritual ability to
respond to God in faith. However, when we say that it comes “before” saving
faith, it is important to remember that they usually come so close together
that it will ordinarily seem to us that they are happening at the same time. As God addresses the effective call of the gospel to us, he
regenerates us and we respond in faith and repentance to this call. So from our
perspective it is hard to tell any difference in time, especially
because regeneration is a spiritual work that we cannot perceive with our eyes
or even understand with our minds.[10]
Dr. John Frame argues that regeneration
is the first act in our salvation, saying:
When God calls us into
fellowship with Christ, he gives us a new life, a new heart. Regeneration is
the first effect of effectual calling. And regeneration is the first item on
the list that occurs inside of us. The presupposition
of Scripture is that apart from God’s grace we are spiritually dead (Eph.
2:1–3), as we saw in chapter 8. That means that in and of ourselves, we can do
nothing to please God. Just as conception and birth bring new physical life, so
the work of regeneration brings new spiritual life. Through the new birth we
gain new desire and new ability to serve God.[11]
Arguing that the new birth precedes faith
in Christ, Frame further states:
So, the new birth comes before our
faith, bringing it about. People sometimes say, “Believe in Jesus, and you will
be born again.” This expression is biblically inaccurate. It is true that
believing in Jesus is the path to blessing. But the new birth is the cause of
faith rather than the other way around. Again, you cannot give birth to
yourself, even by faith. Rather, God gives new birth to you and enables you
to have faith. It is always God’s sovereignty, isn’t it?[12]
The argument that faith in Christ
precedes regeneration:
Regeneration is completely a work of God, for fallen persons have no
ability to produce spiritual life. Dr. Lewis S. Chafer believes regeneration
is a work of God alone, in which God the Holy Spirit produces new life in the
believer, completely apart from any human merit or worth, and occurs at the
moment of faith in Christ.
On the basis of this text [Tit. 3:5], the
word “regeneration” has been chosen by theologians to express the concept of
new life, new birth, spiritual resurrection, the new creation, and, in general,
a reference to the new supernatural life that believers receive as sons of God.
In the history of the church, the term has not always had accurate usage, but
properly understood, it means the origination of the eternal life which comes
into the believer in Christ at the moment of faith, the instantaneous change
from a state of spiritual death to a state of spiritual life.[13]
Dr. John Walvoord
argues that regeneration is completely a work of God, saying, “Regeneration by
its nature is solely a work of God. While sometimes considered as a result,
every instance presumes or states that the act of regeneration was an act of
God.”[14] And he
comments again, “As the word itself implies, the central thought in the
doctrine of regeneration is that eternal life is imparted. Regeneration meets
the need created by the presence of spiritual death.”[15] Further,
Dr. Walvoord states clearly that eternal
life is received by faith, saying:
The important fact, never to be
forgotten in the doctrine of regeneration, is that the
believer in Christ has received eternal life. This fact must be kept
free from all confusion of thought arising from the concept of regeneration
which makes it merely an antecedent of salvation, or a preliminary quickening
to enable the soul to believe. It is rather the very heart of salvation. It
reaches the essential problem of the lack of eternal life without which no soul
can spend eternity in the presence of God. Regeneration supplies eternal life
as justification and sanctification deal with the problem of sin specifically. It
is a smashing blow to all philosophies which hold that man has inherent capacities
of saving himself. Regeneration is wholly of God. No possible human effort
however noble can supply eternal life. The proper doctrine of regeneration
gives to God all glory and power due His name, and at the same time it displays
His abundant provision for a race dead in sin.[16]
Dr. Charles Ryrie
writes concerning the means of regeneration, stating, “God regenerates (John 1:13) according to His will (James
1:18) through the Holy Spirit (John 3:5) when a person believes (1:12) the Gospel as
revealed in the Word (1 Pet. 1:23).”[17] Ryrie
then defines faith, saying, “Faith means confidence,
trust, to hold something as true. Of course, faith must have content; there
must be confidence or trust about something. To have faith in Christ unto
salvation means to have confidence that He can remove the guilt of sin and
grant eternal life.”[18] And
finally, addressing the necessity of faith, he states, “Salvation is always through faith, not because of faith (Eph. 2:8). Faith
is the channel through which we receive God’s gift of eternal life; it
is not the cause. This is so man can never boast, even of his faith. But faith
is the necessary and only channel (John 5:24; 17:3).”[19] Dr.
Paul Enns would agree, saying:
John 1:13 indicates the new birth is not
effected by the will of man. Regeneration is an act of God, not a cooperative
effort between God and man. That is not to say, however, that faith is
unnecessary in salvation. It may be suggested that although regeneration and
faith are distinct, they occur
simultaneously. The two are set side by side in John 1:12–13. In John 1:12, at the moment of receiving Christ (believing), the person
becomes a child of God; in
John 1:13 it indicates that at that very moment the
persons have been born of God. Surely
there is a mystery here that surpasses human comprehension.[20]
I
find myself more in agreement with Lewis Chafer, John Walvoord, Charles Ryrie,
Paul Enns, and many others who teach that regeneration occurs either just after
faith in Christ, or at the same time. This discussion is not
intended to resolve the issues surrounding the ordo salutis. Though
I love and appreciate the writings of theologians such as R.C. Sproul, John
Piper, Wayne Grudem, J.I. Packer, John Frame, and many others, yet I am
unconvinced—at least at this time—by their arguments that regeneration precedes
faith in Christ. My current position is based more on the evidence of Scripture rather
than well-crafted theological arguments.
Biblically, there
are numerous passages that place faith as the necessary prerequisite to having
new life, or regeneration. It is written, “For God so loved the world, that
He gave His only begotten Son, that whoever believes in Him shall not perish,
but have eternal life” (John 3:16), and “This is the will of My Father, that
everyone who beholds the Son and believes in Him will have eternal life” (John
6:40). In these and other instances, “eternal life” is given after we
believe in Jesus as our Savior. Faith is never the
cause of our salvation, but rather, the means by which we receive it. Scripture
clearly states, “For by grace you have been saved through faith; and that not
of yourselves, it is the gift of God; not as a result of
works, so that no one may boast” (Eph. 2:8-9).
I would also like to
say in closing that I do not consider this theological issue as central to the
Christian faith; therefore, disagreement on this issue is not a basis for
breaking fellowship. I agree with the statement: in essentials, unity;
in nonessentials, liberty; in all things, love.
Steven R. Cook, D.Min.
Related Articles:
- The Gospel in Two Minutes
- Not of Works
- The Doctrine of Election
- Soteriology – The Study of Salvation
Cited Sources:
[2] John M. Frame, Salvation Belongs to the Lord: An Introduction
to Systematic Theology(Phillipsburg, NJ: P&R Publishing, 2006), 183.
[3] Charles Caldwell Ryrie, Basic Theology: A Popular
Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody
Press, 1999), 376.
[5] William Arndt et al., A Greek-English Lexicon of the
New Testament and Other Early Christian Literature (Chicago:
University of Chicago Press, 2000), 752.
[8] J. I. Packer, Concise Theology: A Guide to Historic
Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 157–158.
[10] Wayne A. Grudem, Systematic Theology: An Introduction
to Biblical Doctrine (Leicester, England; Grand Rapids, MI:
Inter-Varsity Press; Zondervan Pub. House, 2004), 702.
[13] Lewis Sperry Chafer; Major Bible Themes (Grand
Rapids, Mich. Zondervan Publishing, 2010), 97-98.
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