From the Scriptural teaching we see that the whole work of Regeneration and Conversion is included under the one term regeneration.
It is true that but few of the passages refer to anything save the work of God; yet these few sufficiently teach the use of the word in regeneration to lead us not to reject, as a part of it, that result of God's act which, in connection with the word, leads to the full union of its subject with Christ through repentance and faith.
The passages in connection with Paul as God's instrument, 1 Cor. 4:15, and Philemon 10, would not be conclusive, but they are made so by others.
However much
James 1:18 suggests a different aspect of the work, namely, the bringing forth that which has been begotten, still it so nearly connects that idea with the begetting as to create doubt if the whole work may not be virtually involved.
But 1 Pet. 1:23, by the use of the compound of
gennao, shows that all the work of the Spirit, including both the new heart and the leading of it to conscious faith, is properly to be spoken of by the same term as a mere change of heart.
The whole work is thus spoken of, however, because God is operative from the beginning to the end, but this does not prove that he does not operate differently in one part from what he does in the other. III. The Scripture teaching is that God operates immediately upon the heart to produce the required change, by which it is fitted to receive the truth, and mediately through the word in its reception of that truth.
1. He operates immediately upon the heart to prepare the way for the truth. This is evident
(1.) From the description given of man's spiritual condition.
(a) As spiritually dead. Eph. 2:1.
(b) As blind. Eph. 4:18.
(c) As slaves to sin.
John 8:34; Rom. 6:17, 19.
(d) As needing deliverance from the powers of darkness. Col. 1:13.
(e) As incapable of knowing or discerning the things of the Spirit. 1 Cor. 2:14; Eph. 4:18.
(f) As incapable of changing himself. Jer. 13:23.
(g) As defiled in conscience. Tit. 1:15.
These passages show man in a condition from which he must be rescued even to understand and appreciate the truth of God.
(2.) The Scripture attributes the birth to the will of God exclusively, thus showing that in some aspect it is not to be regarded as due to the reception of the truth.
John 1:13.
[For sections (3), (4), (5) and (6), see Hodge's Outlines, p. 451.]
(3.) The influence of the Spirit is distinguished from that of the word.
John 6:45, 64, 65; 1 Cor. 2:12-15; 1 Thess. 1:5, 6.
(4.) A divine influence is declared to be necessary for the reception of the truth. Ps. 119:18; Acts 16:14; Eph. 1:17-20.
(5.) Such an internal operation on the heart is attributed to God. Matt. 11:25;
Luke 10:21; Phil. 2:13; 2 Thess. 1:11; Heb. 13:21.
(6.) The nature of this influence is evidently different from that effected by the truth. Eph. 1:19; 3:7; 2 Tim. 2:25.
(7.) This influence is spoken of as a preparation of the heart for the truth; which, therefore, must be distinct from the truth or its reception.
Luke 8:8, 15; Acts 16:14.
This preparation of the heart comes from God. 1 Chron. 29:18, 19; Ps. 119:18; Prov. 16:1; Acts 16:14; Rom. 9:23.
2. The Spirit acts mediately through the word.
(1.) He inspired that word and sends it forth for the accomplishment of the ends designed.
John 14:16; 2 Tim. 3:16.
(2.) He aids the ministry and others in making it known. 1 Cor. 4:7; 2 Thess. 3:1.
To the extent that these are his agents he uses the word.
(3.) The instrument thus used is in itself effective as truth. Heb. 4:12. Therefore, Christians are commanded in their spiritual warfare to take the word of God as the sword of the Spirit. Eph. 6:17. It is, however, made especially so to the heart prepared for it by his illuminating influences, which reveal its beauties and its suitableness, and by the aid of the memory which recalls, and the conscience which applies, and the affections which lay hold upon it. 2 Tim. 3:15, 16, 17.
(4.) Christians are, therefore, said to be "brought forth, (
James 1:18), by the word of truth," because that is the seed sown in the prepared ground through which they are led by repentance and faith to union with Christ and sonship of God.
(5.) Since this use of the Scriptures is due to their own fitness to present motives to action, the Spirit of God is not limited to this word alone but uses such other truth, and such events of life as may be effective towards the contemplated end. Thus any events in God's providence, as afflictions, or dangers, or personal sins, or the conversion of others, or aught else that may lead to seeking God, are used as a means of awakening, or of giving deeper conviction, or of enforcing the Scripture truths which lead to conversion.
(6.) This is especially true of the ordinances of Baptism and the Lord's Supper duly set forth before mankind. So far as these ordinances are fitted to convey truth, or to impress duty, they are instrumental in regeneration. (7.) But neither of them regenerates or confers regeneration.
The Spirit does not make truth effective by giving it additional force to that which it has naturally, but by so affecting the mind that the man is prepared to receive it with its own due force. Thus he changes the mind, illuminates the mind, helps it appreciate and lay hold of truth. Only thus does he make truth effectual. Therefore, the outward washing or partaking can have no effect to renew, or regenerate the heart, which must itself have been prepared, before it can even appropriate the truths conveyed
