You're playing the semantics game, which I find incredibly boring and tedious, sorry. Switch out the word "regenerated" in my previous post(s) for "born again", and the same points are made. When I used the word "regeneration" I used it in the sense of spiritual regeneration, which is a common usage...
REGENERATION. The Gk. noun palingenesia occurs only twice in the NT (Mt. 19:28, RSV ‘new world’, AV ‘regeneration’; Tit. 3:5, ‘regeneration’). In the Mt. passage it is used eschatologically to refer to the restoration of all things, reminding us that the renewal of the individual is part of a wider and cosmic renewal. In Tit. the word is used with an individual reference.
Elsewhere various words are used to express the change which the Holy Spirit effects. gennaō (with anōthen, Jn. 3:3, 7), meaning ‘to beget’ or ‘give birth to’, is used in Jn. 1:13; 3:3–8; 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18. In 1 Pet. 1:3, 23 the word anagennaō—‘to beget again’ or ‘to bring again to birth’—is found. These words are used to describe the initial act of renewal. The words anakainōsis (Rom. 12:2; Tit. 3:5) with the verb anakainoō (2 Cor. 4:16; Col. 3:10) denote a making anew or renewing. The references will indicate that the use of these two words is not limited to the initial renewal but extends to the resultant process. We may note with reference to the result of the new birth such terms as kainē ktisis, ‘a new creation’ (2 Cor. 5:17; Gal. 6:15), and kainos anthrōpos, ‘a new man’ (Eph. 2:15; 4:24). Twice we have the term synzōopoieō, ‘to make alive with’ (Eph. 2:5; Col. 2:13), which hints at a change, not only as dramatic as birth, but as dramatic as resurrection. apokyeō (Jas. 1:18) denotes to bear or bring forth.
Surveying these terms, we notice that they all indicate a drastic and dramatic change which may be likened to birth, rebirth, re-creation or even resurrection. Several of the terms in their context indicate that this change has permanent and far-reaching effects in its subject.
I. Old Testament presentation
The idea of regeneration is more prominent in the NT than in the OT. Many OT passages have the concept of national renewal. This thought is present in the statements concerning the new covenant and the law being written in the heart or the giving of a new heart (Je. 24:7; 31:31f.; 32:38f.; Ezk. 11:19; 36:25–27, and the ‘valley of dry bones’ passage, 37:1–14).
Although it is the nation that is in view in these scriptures, a nation can be renewed only when the individuals within it are changed. Thus, in the very idea of national renewal we find the concept of ‘new hearts’ being given to individuals. Other passages deal more directly with the individual (cf. Is. 57:15). We notice especially Ps. 51, where David’s prayer is expressed in v. 10. Considering the serious view of sin and its effects expressed in this Psalm, it is hardly surprising to find more than a hint of the need for individual renewal.
II. New Testament presentation
This doctrine must be considered in the context of man in sin (Jn. 3:6; Eph. 2:1–3, 5). The effects of sin on human nature are considered to be so serious that, without the new birth, the sinner cannot see, let alone enter into, the kingdom of God (Jn. 3:3, 5; cf. 1 Cor. 2:6–16).
The initiative in regeneration is ascribed to God (Jn. 1:13); it is from above (Jn. 3:3, 7) and of the Spirit (Jn. 3:5, 8). The same idea occurs in Eph. 2:4–5; 1 Jn. 2:29; 4:7; etc. This divine act is decisive and once for all. Aorists are used in Jn. 1:13; 3:3, 5, 7. The use of perfects indicates that this single, initial act carries with it far-reaching effects, as in 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18. The abiding results given in these passages are doing righteousness, not committing sin, loving one another, believing that Jesus is the Christ, and overcoming the world. These results indicate that in spiritual matters man is not altogether passive. He is passive in the new birth; God acts on him. But the result of such an act is far-reaching activity; he actively repents, believes in Christ, and henceforth walks in newness of life.
Jn. 3:8 serves to warn us that there is much in this subject that is inscrutable. Yet we must inquire what actually happens to the individual in the new birth. It would be safe to say that there is no change in the personality itself; the person is the same. But now he is differently controlled. Before the new birth sin controlled the man and made him a rebel against God; now the Spirit controls him and directs him towards God. The regenerate man walks after the Spirit, lives in the Spirit, is led by the Spirit, and is commanded to be filled with the Spirit (Rom. 8:4, 9, 14; Eph. 5:18). He is not perfect; he has to grow and progress (1 Pet. 2:2), but in every department of his personality he is directed towards God.
We may define regeneration as a drastic act on fallen human nature by the Holy Spirit, leading to a change in the person’s whole outlook. He can now be described as a new man who seeks, finds and follows God in Christ.
III. The means of regeneration
In 1 Pet. 3:21 baptism is closely connected with entry into a state of salvation, and in Tit. 3:5 we have the reference to the washing of regeneration. 1 Pet. 1:23 and Jas. 1:18 mention the Word of God as a means of new birth. Many, from such scriptures, contend that these are the necessary channels by which regeneration comes to us. With 1 Cor. 2:7–16 in mind, we must question whether the Word of God is a means of regeneration in this way. Here we are clearly taught that the natural man is in such a state that he cannot receive the things of the Spirit of God. A divine intervention which makes the natural man receptive to God’s Word must be antecedent to hearing the Word in a saving manner. When this has occurred the Word of God brings the new life into expression. It is clear that the new birth of 1 Pet. 1:23; Jas. 1:18 is conceived more comprehensively than in John. John distinguishes between regeneration and the faith which results from it (e.g. Jn. 1:12–13; 1 Jn. 5:1); Peter and James, by including the reference to the Word as the means, show that they have in mind the whole process whereby God brings men to conscious faith in Christ.
We can also think of the issue in terms of conception and birth. The Holy Spirit plants or begets new life by a direct action on the soul. It is subsequently brought to the birth (apokyeō, Jas. 1:18) by the word. gennaō (1 Pet. 1:23) can have the meaning of birth as well as begetting.
There are further biblical objections to the idea that baptism itself conveys regenerating grace. To look at baptism in this ex opere operato manner is contrary to other scriptures, especially the prophetic protest against the abuse of priestly rites, and Paul’s strictures on Jewish views concerning circumcision (cf. Rom. 2:28f.; 4:9–12). We actually have incidents of conversion without baptism (Acts 10:44–48; 16:14–15). The latter case is especially interesting, for the opening of Lydia’s heart is specifically mentioned before baptism. If it be argued that things are different concerning Christians of subsequent generations, Paul’s attitude to similar views with regard to circumcision ought to settle the issue. Regenerating grace comes direct by the Spirit to lost sinners. The Word of God brings it into expression in faith and repentance. *BAPTISM bears witness to the spiritual union with Christ in death and resurrection through which new *LIFE is conveyed, but does not convey it automatically where *FAITH is not present.
BIBLIOGRAPHY. Articles on Regeneration by J. V. Bartlet (HDB), J. Denney (DCG), A. Ringwald et al., NIDNTT 1, pp. 176–188. Most works on systematic theology deal with this subject—especially note Hodge (vol. 3, pp. 1–40) and Berkhof (pp. 465–479); T. Boston, Human Nature in its Fourfold State, 1720, pp. 131–168; B. Citron, The New Birth, 1951.
M. R. GORDON.
Gordon, M. R. (1996). Regeneration. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., pp. 1005–1006). Leicester, England; Downers Grove, IL: InterVarsity Press.
So, your semantics game is based on; "
The Gk. noun palingenesia occurs only twice in the NT (Mt. 19:28, RSV ‘new world’, AV ‘regeneration’; Tit. 3:5, ‘regeneration’)." and this same dictionary article demonstrates the error of your contention.
