Where is regeneration mentioned in the book of Romans according to our Hardshell brothers? Where is it alluded to? Some say it is referred to in Romans 2: 14-15.
"For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another."
Though our Hardshell brethren cite this verse in an attempt to show that the heathen, who are ignorant of true religion and without faith, are regenerated, yet this is not talking about regeneration. On this I have written concerning in previous postings. (See this posting here) The text is speaking not about the work of grace but "the work of the law" and has reference to the human conscience and its realization of right and wrong.
"For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." (29-30)
The reference to being a Jew inwardly and being circumcised in the heart is what is effected in regeneration. So, there is a reference to that work in these words. On spiritual circumcision I have also written. (See here and here) In those postings I show how faith is required in this circumcision. There is nothing in the context of the above verses to make one think that he becomes a spiritual Jew and is circumcised in heart apart from being made a believer by the Spirit through the power of the gospel. It is hard to conceive an unbeliever having a circumcised heart as our Hardshell brothers imagine.
Why is this circumcision not connected with evangelical conversion? How is the creation of faith and repentance excluded from this circumcision? What is "cut away" and discarded by spiritual circumcision? Is it not unbelief and impenitence? It is hard to conceive of a spiritual Jew who is a stranger to the religion of the bible, yet our Hardshell brothers have not this difficulty. Is it not because they have changed the nature of regeneration by divorcing it from conversion, from faith and repentance? When Paul says "we are the circumcision" he means "we believers." (Phil. 3: 3) Unbelievers are not circumcised.
Romans 3 declares our death and guilt, our need of righteousness and justification and declares that such comes from Christ by faith. The chapter affirms that justification, righteousness, propitiation, and redemption are by faith. Though regeneration is not specifically mentioned, it can hardly be divorced from the above things. If all the above things be by faith, then why would regeneration be excluded?
Romans 4 affirms that the blessedness of sins forgiven comes by faith, along with imputation of the righteousness of Christ and justification from guilt; And, since this precedes regeneration (as the apostle will show in the next chapter), regeneration follows faith for regeneration follows justification.
Romans 5 speaks of death that results from condemnation and of life that results from justification. By faith the believer is justified, reconciled to God, and experiences peace with God. There is mention of "receiving abundance of grace and of the gift of righteousness" by faith. How could regeneration or conversion be excluded from that description? It is certainly not excluded from obtaining "life" as a result of having been justified by faith. So, there is a reference to obtaining spiritual life (regeneration) and this is said to follow justification by faith. "Receiving" is in the active voice and denotes an accepting of the gift of grace and the gift of righteousness. We receive life by faith.
Romans 6 speaks of identification with Christ, symbolized in water baptism, wherein the believer, being joined to Christ, dies to sin (first in justification and secondly in sanctification), and is resurrected to new life. As he was buried in water, so his sins and old self are buried. As Christ was raised to life so the believer is raised to life. This identification with Christ is by faith. To become dead to sin and alive to God one must become identified with and related to Christ by faith, to become one in union with him, so that his death, burial, and resurrection are imputed to him and operates to bring about his own death and resurrection.
Paul says to the believers in Rome: "but yield yourselves unto God, as those that are alive from the dead." (vs. 13) Being "alive from the dead" is a clear reference to regeneration. But, is it a regeneration that does not include conversion? That does not begin with faith and repentance? Paul says that they should reckon themselves as spiritually alive. But how and when alive? By what means? The context clearly says that it results from identification with Christ by faith, and thereby have union with him in his death, burial, and resurrection. Further, Paul, when he speaks of the believer's quickening or regeneration, he speaks of it 1) in conversion language, and 2) as occurring at a time known to the believers. The latter fact shows that it is not a sub conscious change but a conscious one.
Now let us notice what he says further in this chapter about regeneration.
"Know you not, that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, you became the servants of righteousness." (Vs. 16-18)
That this is talking about evangelical conversion to Christ there is no doubt. But, if regeneration does not encompass conversion, then it is not talking about regeneration. But, there are all kinds of problems with not seeing Paul's description as denoting that conversion is regeneration.
Becoming servants of righteousness follows obeying (believing and repenting) the "doctrine" (the gospel). Prior to believing and turning to God (repentance) one is a "servant of sin" and not a "servant of righteousness." But, if he is regenerated before obeying the gospel (before faith and conversion), then his regeneration did not save him from slavery to sin; And, in that case, we create a strange creature indeed, one who is "regenerate," but who has not yet obeyed the gospel to become "free from sin." A regenerate man who is still a servant of sin, self, the world, Satan, etc.! How can we not see how being made free from sin is a reference to regeneration? Did Paul teach that people were regenerated before or without becoming servants of Christ? No. Are there regenerated people who are servants of sin? No. Who are not servants of God and righteousness? No. Yet, our Hardshell brothers believe so.
Paul said further in this chapter: "For when you were the servants of sin, you were free from righteousness." (vs. 20) Paul speaks to the Roman believers, in the above words, with the assumption that they each knew when they were servants of sin and when they were free from righteousness. This leads to the conclusion that he is referring to the time when the believer first came to believe in Christ and the gospel.
Romans 7 again talks of justification and shows that it results from union with Christ (under the figure of the marriage union). In verse four he speaks of becoming "married to Christ." When does this occur? Obviously in conversion, which is regeneration. Union with Christ is by faith. It speaks of that time when the Lord makes covenant with the believing and penitent sinner. Christ says "I do" (or "I will") and the penitent believer says the same. Then, "the two become one." Paul affirms throughout his epistles that all the benefits of redemption follow union with Christ and union is by faith (a faith divinely created). Justification and regeneration follow faith union. The benefits of marital union come after the covenant is made based upon faith (fealty and trust).
In the same chapter Paul says:
"For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." (vs 5-6)
What time is denoted by "when we were in the flesh"? Is it not to a pre conversion time, the time before they became servants of righteousness by faith? When were they dead? Was it not before they believed and were converted? He is describing regeneration yes, but in terms of conversion, which shows, in Paul's mind, they were the same. They were also what the Roman believers understood by a reference to their time "in the flesh," the time when they lacked faith and knowledge of Christ, before they were converted.
Romans 8
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." (vs 1-2)
In Paul's writings "in Christ" is a term denoting union between Christ and the believer. But, those who believe that one is born again before they believe believe that one is "in Christ" apart from faith. They often will speak of faith union, but then turn around and put union before faith.
In the New Testament the phrase "eis auton" (unto him) is used frequently. We believe "unto Christ."
"And this is the will of Him that sent Me, that every one which seeth the Son, and is believing on him (eis-unto him), may have everlasting life: and I will raise him up at the last day." (John 6:40)
"Jesus answered and said unto them, This is the work of God, that ye may be believing on him (eis-unto him) whom He hath sent." (John 6:29)
"Verily, verily, I say unto you, He that is believing on (eis, unto) Me is having everlasting life. I am that bread of life." (John 6:47-48)
Everything the Christian does, in obedience to Christ, from the first moment of his birth into new spiritual life in Christ, until his final breath on earth, is "UNTO (eis) Christ," and "UNTO (eis) salvation," and "UNTO (eis) forgiveness (pardon)," and "UNTO (eis) sanctification," and "UNTO (eis) justification (righteousness)," and "UNTO (eis) redemption," and "UNTO (eis) adoption," etc. Thus, when we believe the gospel, we believe "eis" Christ, and "eis salvation," and "eis righteousness," and "eis forgiveness," etc. Likewise, when we repent, and are baptized, and eat the Lord's Supper, and do good works, it is all "eis," or "concerning" Christ and salvation. As these acts are often continuous, so all our spiritual activity is continuously "eis..." But, "eis" often also means "into" and is often so translated. So, we believe "into Christ." Before faith we were outside of Christ. After faith we are "in Christ."
Those who are "in Christ" are the same ones who have Christ in them. It is "I in you and you in me."
In the previous chapter we have seen how Paul speaks of union with Christ through the metaphor of the marriage union. It is when the marriage is consummated that the believer and Christ become one so that the believer is "in Christ" and Christ is in the believer. Christ entering the believer is symbolized in partaking of the bread and wine of the Supper. The believer entering Christ is symbolized in water baptism.
Not only is the believer "in Christ" but he is also "in the Spirit," no longer being "in the flesh."
Further, faith is implied in Paul's words. Those who are free from condemnation are they who "walk after the Spirit." But, how is this possible apart from faith? Did the apostle not say "without faith it is impossible to please God"? (Heb. 11: 6) Obviously then "those who are in Christ Jesus" are they who have faith.
Paul says further in this chapter:
"So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." (vs 8-10)
There is no doubt that regeneration is alluded to in this passage. It is connected with becoming "in the Spirit," and that is defined as having "the Spirit of God dwell in you." To be "in the Spirit" is to "have" or possess "the Spirit of Christ." How does one who is in the flesh become no longer such? To become "in the Spirit"? If it is not by faith, then we must conclude that unbelievers may have the Spirit and be in the Spirit. But, Paul always taught that both Christ and the Spirit were received by faith. It is when Christ enters into the believer that the believer's own "spirit" is quickened ("is life"). Wrote Paul to the Galatian believers:
"This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?" (3: 2)
If we receive the Spirit by faith (that comes by hearing the word - Rom. 10: 14-17), and it is the receiving of the Spirit that constitutes one as being "in Christ" and "in the Spirit," then regeneration is by faith.
Some of the born again before faith advocates will attempt to teach their view from the above words based upon what they perceive to be a logical deduction. If while being "in the flesh" (unregenerate) the sinner exercises faith, it is argued, his faith could not be pleasing to God. Or, to state the argument another way, it is argued that one must be "in the Spirit" before he can believe. But, this is not logically deducible from the text. It certainly contradicts what he said in Galatians 3: 2 as we have seen.
What Paul is clearly saying is that it by "having the Spirit" by faith that one becomes "in the Spirit," and "in Christ," and so walks not after the flesh, and is in fact no longer "in the flesh." Those in the flesh "cannot please God." Yes, but the same thing is said about faith. "Without faith it is impossible to please God." (Heb. 11: 6). It seems clear that these two things are linked together and are inseparable. Faith possesses Christ, possesses the Spirit, and thereby is no longer in the flesh but in the Spirit. As long as a man is an unbeliever, as long as he has not received Christ, he is in the flesh. The moment he embraces Christ he receives life and begins his moral and spiritual transformation.
Finally, in Romans chapter eight Paul says:
"Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." (vs. 30)
On this text, in regard to the ordo salutis, I have already written much. Hardshells, like many others, believe that the "calling" of this text is the same as being regenerated, born again, or quickened. I do not. But, as far as the purpose of this posting is concerned, we want to address it on the assumption that it is the same thing and to see if it excludes faith, excludes the necessity of hearing the gospel, excludes conversion. That it absolutely implies faith there can be no doubt. In fact it is a calling to faith in Christ. Being such, a man cannot be said to be called who does not have faith in Christ.
This calling is of the Spirit but it is "by the gospel," and by faith in it. Wrote Paul:
"But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ." (II Thess. 2: 13-14)
The parallel between this passage and Romans 8: 29-30 is apparent. Both deal with being chosen and predestined to salvation. Both speak of being "called." The same salvation is under consideration in both passages. This salvation to which they have been chosen and predestined is "by" a "belief (Greek - faith) of the truth," and the salvation calling was made "by our gospel." Those called are they who have heard the call in the gospel and have positively answered it in faith. So, the gospel as a means and faith as an instrument are not excluded. Those who do not believe the gospel were not effectually called.
Romans 9 has no reference to conversion or to regeneration.
Romans 10 speaks of being saved. This is conversion. It affirms that one must have faith, confess Christ and call upon his name, in order to be saved. In order to produce this saving faith the gospel is sent to men for "faith comes by hearing and hearing by the word of God."
There is no reason to exclude regeneration from the salvation of this chapter. It is not a salvation for the regenerated. But, this is exactly what the born again before faith view affirms. But, again, we cannot imagine a "regenerate" man who has not heard, believed, received, confessed, etc. To exclude these things from what constitutes a regenerate character is to produce a strange creature of which the bible knows nothing. Such a creature only exists in the minds of those who believe regeneration exists where there is no faith.
The remainder of Romans does not speak of either regeneration or conversion, although the apostle speaks of two of his kin who he says "were in Christ before I." (Rom. 16: 7) It is obvious from that statement that Paul knew both when he first was "in Christ" and when Andronicus and Junia were "in Christ." If one gets into Christ on a sub conscious level, apart from faith and conversion, then it cannot be known when one is "in Christ." Doubtless the apostle is referring to that time when he, Andronicus, and Junia became believers. Most of those who teach this kind of regeneration will say that it is not possible to know when this occurs (which is not what they say, however, about being converted). In fact, they actually teach that most are regenerated who do not even know it. But, Paul knew when he and his kin became "in Christ."
So, in conclusion, I ask my Hardshell brothers to show me where in Romans Paul teaches the kind of regeneration they talk about, to show me where regeneration is divorced from conversion, where it occurs apart from faith. If there is a passage I overlooked, let me know.
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