Is the "regeneration" of Titus 3: 5 the same as being "born anew" (John 3: 3, 7) and "born again" (1 Pet. 1: 23)?
The Lord’s teaching in John 3 brought
this response from Nicodemus: “How can a man be born being old? can he enter a
second time into the womb of his mother and be born?”(v4). This proves that the
sense here of born anew is to experience another birth—or, we might reasonably
say, be regenerated. The same
conclusion might also be drawn from 1 Pet. 1: 23, as “born again” there could
legitimately be translated regenerated.
But is this right? Regeneration, as commonly understood, means to re–start or
renew something. To some, therefore, the term
regenerate refers to those whose
nature has been given new life. When they read 1 Pet: 1: 3 (“begotten us again”)
they take the verse to imply restoration.
However, to be
born anew is not the renewal of the nature we were born with. Scripture is
absolutely clear that the old nature can
never be regenerated: “that which is born of the flesh is flesh; and
that which is born of the Spirit is spirit. Do not wonder that I said to thee,
It is needful that ye should be born anew” (John 3: 6, 7). Therefore, if I say
that regeneration is the same as being born anew then I am, in effect, saying
that to be born anew is to give the old nature a new beginning. The fact that
there is a correlation between the expressions
born anew and
born again and the word
regeneration is not the point. What we are concerned with is
their usage in Scripture.
The Greek word translated
regeneration (paliggenesia)
occurs only twice in the Bible. The first occurrence is in
Matthew 19: “Verily I say unto you, That
ye who have followed me, in the regeneration when the Son of man shall sit
down upon his throne of glory, ye also
shall sit on twelve thrones, judging the twelve tribes of Israel” (v28).
This Scripture alone is sufficient to prove that
regeneration is not the same as being born anew. The context of Matt. 19: 28 is
clearly the millennial kingdom to come, in which Christ will “reign in
righteousness” (Is. 32: 1) as sin will still be present on earth (see Is. 65:
20; Rev. 20: 8). The regeneration here is not a new earth, but the old one
outwardly cleansed, and brought into moral subjection to the rule of Christ.
When, after a thousand years He gives up the kingdom to His God and Father (see
1 Cor. 15: 24), there will be “new heavens and a new earth, wherein
dwells righteousness” (2 Pet. 3: 13, my emphasis). Righteousness is
still there, but it no longer reigning but dwelling, sin having been removed
forever. In the regenerate earth, sin is suppressed; in the new earth, sin is
absent. Peter speaks in Acts 3 of the “times of
refreshing” and the “restoring
of all things” (v 19, 21, my emphasis) in the world to come, and the sense is
the creation being reconstituted to its original state or regenerated (see Is.
11: 6–8 etc.). However, when he speaks of the new heavens and earth of the
eternal state that will follow, the word he uses for
new is
kainoς
which means of an
entirely different kind.
Kainoς
is never used in relation to the millennial world, for that
is only a refreshed or restored scene.
The
second occurrence of
paliggenesia
is
in Titus 3 where God is said to have “saved us through [the] washing of
regeneration and renewal of [the] Holy Spirit, which he poured out on us richly
through Jesus Christ our Saviour” (vs. 5, 6). If we keep in mind what we have
learned from Matt. 19: 28 as to regeneration being a fresh state of things, it
will help us as to its usage here. Earlier in Titus 3 Paul had recounted what he
and others once had been: “without intelligence, disobedient, wandering in
error, serving various lusts and pleasures, living in malice and envy, hateful,
[and] hating one another” (v3). Now go to verse 8: “I desire that thou insist
strenuously on these things, that they who have believed God may take care to
pay diligent attention to good works”. The “washing of regeneration” (v5) is
thus the moral change accomplished in my life by the Holy Spirit consequent upon
conversion. Thus “having got your freedom from sin, and having become bondmen to
God, ye have your fruit unto holiness, and the end eternal life” (Rom. 6: 22).
Of course this outward cleansing is the result of an inward cleansing, and so
not only do we have regeneration but also the “renewal
of [the] Holy Spirit” (Tit. 3: 5, my emphasis). Here we meet the Greek word
kainoς
again,
this time embedded in
anakainwsioς
(“renewal”). The work of the Holy Spirit in the soul is
therefore to create something entirely new. That is what is referred to as being
“born anew” (John 3: 3, 7) and “born again” (1 Pet. 1: 23). The outward effect
on the one who has experienced the “renewal of [the] Holy Spirit” (Tit. 3: 5) is
that the way he lives is regenerated. His natural
life is cleansed and re-constituted because he has a new spiritual life.