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Regeneration and the Sovereign Call of God in Theology

Regeneration, literally meaning "new birth," is a theological concept describing a spiritual transformation [1]. The Greek term palingenesia, translated as regeneration, was used by classical writers to refer to the changes brought about by the return of spring [1]. In a theological context, it signifies a change of heart, a transition from spiritual death to life, becoming a new creation in Christ, being born again, and a renewal of the mind [1]. This spiritual rebirth is considered essential, as no one can enter heaven without it [5].

The corruption of human nature necessitates this new birth [5]. It is described as a new creation, newness of life, and a spiritual resurrection [5]. The process of regeneration is attributed to God the Father, Christ, and the Holy Spirit [5]. The word of God is instrumental in this process [3, 5], as is the resurrection of Christ and the ministry of the gospel [5]. John Gill, commenting on 1 Peter 1:3, emphasizes that God is to be blessed for his works of grace, including regeneration [8]. The apostle James highlights that God "of his own will begat he us" [15]. This regeneration is a gift of grace, perfect and instantaneous, making a person a "perfect new man" [15].

The concept of regeneration is closely linked to the sovereign call of God. This call is initiated by Christ, by the Holy Spirit, through God's works in creation, by ministers, and through the gospel [2]. It is a call from darkness [2] and is addressed to all people [2]. While many reject this call, it is considered "effectual to saints" [2]. This effectual call is rooted in God's grace and purpose [2]. It is described as a high, holy, and heavenly calling, leading to fellowship with Christ and to holiness [2].

The idea of regeneration implies a restoration of the image of God, which was marred by the fall [12]. John Calvin notes that spiritual regeneration is nothing less than the restoration of this image, which he connects to righteousness and true holiness [12]. He also defines regeneration as having two parts: the putting off of the old self and the putting on of the new [7]. Calvin further illustrates regeneration by drawing parallels with natural phenomena, such as the blossoming of trees in spring after winter, or the sowing of corn as a likeness of resurrection [11].

The doctrine of regeneration was understood to be present in the Old Testament, to the extent that Nicodemus, a "master" or "teacher" in Israel, was deemed culpable for his ignorance of it [9]. The necessity of a regenerating operation of the Holy Spirit is presented as a universal truth for all fallen humanity [9]. The resurrection itself, which is a first principle of the gospel [4], is also connected to this concept. The "resurrection of life" leads to eternal life, while the "resurrection of damnation" leads to judgment [10]. Both are exercises of God's sovereign authority, one an act of grace and the other of justice [10].

The sovereign call of God is not merely an invitation but an act of divine purpose. The Scriptures speak of the election of individuals to eternal life, grounded in the "good pleasure of God" [6]. This election is according to God's purpose [2]. The prophet Isaiah speaks of God's "called" people, emphasizing that they are called according to God's will and purpose [14]. The concept of God putting it into the hearts of his people to pray for what he has determined to grant further illustrates this divine sovereignty [13].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Regeneration — Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Call of God, The — By Christ -- Isa 55:5; Ro 1:6. By his Spirit -- Re 22:17. By his works -- Ps 19:2,3; Ro 1:20. By his ministers -- Jer 35:15; 2Co 5:20. By his gospel -- 2Th 2:14. Is from darkness -- 1Pe 2:9. Addressed to all -- Isa 45:22; Mt 20:16. Most reject -- Pr 1:24; Mt 20:16. Effectual to saints -- Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. To man is Of grace. -- Ga 1:15; 2Ti 1:9. According to the purpose of God. -- Ro 8:28; 9:11,23,24. High. -- Php 3:14. Holy. -- 1Ti 1:9. Heavenly. -- Heb 3:1. To fellowship with Christ. -- 1Co 1:9. To holiness. -- 1Th 4:7. To liber”
  3. I Peter “I Peter 1:23 (Rotherham) — Having been regenerated—Not out of corruptible seed, but incorruptible—through means of the word of a Living and Abiding God;”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
  7. CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
  8. 1 Peter (Baptist/Reformed) “John Gill on 1 Peter 1:3: Blessed be the God and Father of our Lord Jesus Christ,.... The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of”
  9. John (Presbyterian) “Jamieson, Fausset & Brown on John 3:10: master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spirit”
  10. John (Presbyterian) “Jamieson, Fausset & Brown on John 5:29: resurrection of life--that is, to life everlasting (Mat 25:46). of damnation--It would have been harsh to say "the resurrection of death," though that is meant, for sinners rise from death to death [BENGEL]. The resurrection of both classes is an exercise of sovereign authority; but in the one case it is an act of grace, in the other of justice. (Compare Dan 12:2, from which the language is taken). How awfully grand are these unfoldings of His dignity and authority from the mouth of Christ Himself! And they are all in the third person; in what follows ”
  11. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 12.30: season. So in it shall be substance. This is the application of the metaphor, which is exceedingly forcible; for when we see the spiritual grace of God in the very order of nature, we are strongly confirmed. As Paul holds out a likeness of the resurrection in the sowing of corn, which is a daily occurrence, ( 1 Corinthians 15:36 ,) so in like manner Isaiah in this passage describes the restoration of the Church, by taking a metaphor from trees, which wither at the end of autumn, but again blossom at the return of spring, and put forth new le”
  12. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
  13. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:7: The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jer 31:1, Jer 31:8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare Psa 102:13-17, ”
  14. Isaiah (Baptist/Reformed) “John Gill on Isaiah 48:12: Hearken unto me, O Jacob and Israel, my called,.... Called before out of Egypt, and now out of Babylon, and who had the name of God called upon them, and who called upon the name of the Lord; so such who are called with a holy calling, according to the purpose and grace of God, by the Spirit and grace of Christ, unto fellowship with him, to partake of his grace here, and glory hereafter, are styled "the called of Jesus Christ", Rom 1:6 and who seems to be the person here speaking, as appears from the following clause: and it may be observed, that Jacob and Israel are”
  15. James (Baptist/Reformed) “John Gill on James 1:18: Of his own will begat he us,.... The apostle instances in one of those good and perfect gifts, regeneration; and he pitches upon a very proper and pertinent one, since this is the first gift of grace God bestows upon his people openly, and in their own persons; and is what involves other gifts, and prepares and makes meet for the gift of eternal life; and therefore may well be reckoned a "good" one, and it is also a "perfect one"; it is done at once; there are no degrees in it, as in sanctification; a man is born again, at once, and is born a perfect new man in all his”
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