Regeneration (3824) (paliggenesia or palingenesia from the adverb palin = back, again, back again + noun genesis = origin, race and birth in turn derived from ginomai = cause to be ["gen"-erate], to become, to begin to be or to come into existence) means literally a birth again and so to be born again. In every day speech paliggenesia denoted various kinds of renewal -- the return or restoration of something, return to former circumstances, termination of captivity, restoration to health following a birth or illness. Related Resources: Regeneration - part 1 by J C Ryle, part 2, part 3; Regeneration by William Plummer; New Birth by Carl B. Hoch, Jr As emphasized by the TDNT "the original notion was not that of human birth" (F. Büchsel, TDNT). It has two basic meanings as used in the NT, one speaking of the future as the restoration and renewal of the world or the new age and secondly referring to a spiritual and moral renewal of an individual which equates with a new birth, or regeneration. Paliggenesia refers to the experience of a complete change of life as one sees in the rebirth of a redeemed person. The only other use of paliggenesia is by Jesus in answer to Peter's query that in view of the fact that the disciples had left every to follow Him what would there be for them, to which Jesus answered... Truly I say to you, that you who have followed Me, in the regeneration (paliggenesia) when the Son of Man will sit on His glorious throne (at His second coming to establish His 1000 year Messianic Kingdom, the Millennium = Mt 25:31), you also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28) So here in Matthew 19:28 paliggenesia refers to a "new world" or "new age" fulfilling Jewish hopes that were awaiting a renewal both of land and of the entire world. The Jews thus used paliggenesia in as eschatological sense of the renewing of the world in the time of the Messiah. As discussed in NIDNTT, paliggenesia was used in Stoicism to describe periodic restorations of the natural world. They believed that the cosmos would periodically perish through a world-conflagration (ekpurosis) and then arise anew in a rebirth (palingenesia). But the cosmos did not attain to a new mode of being or quality through the rebirth; the world that has passed away was there once again... Plutarch used the word in describing the myths of Dionysus and Osiris and also in an individual sense in describing the rebirth of souls (used as a synonym for anabiosis, reanimation)...palingenesia was also used to express the rebirth of individuals in a new cosmic age. It thus denotes a human occurrence as well as a cosmic event. In the mystery religions of the Hellenistic period the idea of rebirth occupied a large place. All the mystery religions know of a deity who died and awoke to new life. In the cultic rites this was not taught as a doctrine, but represented in a dramatic way in which the initiate (mystes) took part thus sharing in the life-giving and renewing power of their deity...it cannot be denied that NT language at this point presents certain parallels to the mystery religions. Palingenesia does not occur in the Septuagint (LXX)...There is, however, the thought of eschatological renewal in Ezek. 11:19: And I will give them one heart, and put a new spirit within them; I will take the stony heart out of their flesh and give them a heart of flesh” (RSV) God will put his law within them and write it on their hearts (Jer 31:33; cf. Isa 60:21; Jer. 24:7; 31:18; Ezek 36:26, 27). This change and renewal is proclaimed as a future blessing of salvation which the Lord himself will bring about. The people are not themselves capable of such a change (Ge 6:5; 8:21; Jer 13:23). In Hellenistic Judaism palingenesia occurs frequently. Philo used it to denote the renewal of the world after the flood and also of individuals... Josephus describes the revival of Israelite national life after the exile as the palingenesia of the land (Ant. 11, 66). Jewish thought, influenced by the OT, gave the word a different meaning from that of the Stoics. The world’s new existence is not simply a return of the old. Regeneration is unique, and does not occur in cycles. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Wuest commenting on the use of paliggenesia in Titus 3:5 writes that... Regeneration is described as a washing here. The word is lutron, which word means “a bath.” We have the same word used in Eph. 5:26 where the bath of water (genitive of description), the water-bath cleanses the life of the believer. The Word of God is conceived of as a water-bath cleansing the life by putting out of it things that are sinful, and introducing into it, things that are right. In our present text, regeneration is spoken of as a bath in that the impartation of the divine nature results in the cleansing of the life by the fact that the new life from God provides the believer with both the desire and power to do the will of God and to refuse to fulfill the behests of the evil nature whose power has been broken by the identification of the believer with the Lord Jesus in His death on the Cross." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) The Exegetical Dictionary of the New Testament writes that paliggenesia . designates various forms of rebirth or renewal, e.g., restoration of health, the beginning of the new life of an individual or a people, the anticipated restoration of the world, or the reincarnation of souls, among many others" (Balz, H. R., & Schneider, G. Exegetical Dictionary of the New Testament. Vol. 3, Page 8. Grand Rapids, Mich.: Eerdmans) John MacArthur explains that in Titus 3:5, palingenesia carries the idea of receiving a new life, of being born again, or born from above. Jesus told the inquiring Nicodemus, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God” (John 3:5; cf. Eph. 5:26). (MacArthur. Titus: Moody Press) He goes on to add that in Titus 3:5 paliggenesia "or regeneration is characterized by or accompanied by the action of washing. The regenerative activity of the Holy Spirit is characterized elsewhere in Scripture as cleansing and purifying (see Ezekiel 36:25, 26, 27; John 3:5). The Greek term for regeneration literally means “being born again”—indicating the new birth effected by the Holy Spirit (see John 3:6; Ro 8:16 [note]; Galatians 4:6). Thus God saved us through one process with two aspects: the washing of regeneration and the renewing of the Holy Spirit." (MacArthur, J. The MacArthur Quick Reference Guide to the Bible. Page 284. Nashville, Tenn.: Word) Regarding the second use of paliggenesia in Matthew 19:28 John MacArthur writes that this term was used by Josephus for the new birth of the Jewish nation after the Babylonian Captivity and by Philo of the new birth of the earth after the Flood and after its destruction by fire... In (Matthew 19:28) Jesus uses (paliggenesia) to represent the rebirth of the earth under His sovereign dominion at the time of His second coming. It will be paradise regained and a global parallel to the individual rebirth of Christians. The earth and the world of men will be given a new nature, described in great detail by the Old Testament prophets and by John in Revelation 20:1–15. Just as they have been given spiritual life and a new nature in Jesus Christ but are not yet perfected, so there will be a rebirth of the earth that is divinely recreated. Although it will not yet be a totally new earth (Rev 21:1-note), it will nevertheless be wonderfully superior to the present fallen and unredeemed earth. It was the belief of the Jews that Messiah would renew the earth and heavens, based on the prophecy of Isaiah 65:17 and Isa 66:22. Peter called it “the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient times” (Acts 3:21). All believers will sit on the throne of Christ (Re 3:21-note), exercising authority over the people of the earth (Re 2:26-note), while the apostles are uniquely ruling restored Israel. This cannot be the eternal state described in Revelation 21:12, 13, 14, where twelve gates in the New Jerusalem are inscribed with the names of the twelve tribes and twelve foundations are inscribed with the names of the twelve apostles. At the time of the restoration of the earth, righteousness will flourish, peace will abound, Jerusalem will again be exalted, health and healing will prevail, the earth will produce food as never before, the lion will lay down in peace with the lamb, the deserts will blossom, and life will be long. The age-old curse that began with the Fall will then be limited, in anticipation of its being eliminated completely in the eternal state to follow (Rev 22:3)." (MacArthur, J: Matthew 1-7 Chicago: Moody Press) (Bolding added) Although there are some (such as Kenneth Wuest) who interpret Jesus' reference to "the regeneration" as occurring after the Millennium, as MacArthur reasons in the preceding comment, this time period is more compatible with the 1000 year reign of Christ. Furthermore numerous able expositors agree with MacArthur (King James Version Study Bible, Morris' Defender's Study Bible, Ryrie's Study Bible, Believer's Study Bible, Wycliffe Bible Commentary, Constable's Expository Notes on the Bible, et al) writing that the regeneration in Matthew 19:28 is not a reference to heaven, William MacDonald explaining that... "The Lord assured Peter that everything done for Him would be rewarded handsomely. As to the twelve specifically, they would have places of authority in the Millennium. The regeneration refers to Christ’s future reign on earth." (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson) W E Vine writes that in Titus 3:5... the word paliggenesia signifies new birth (“birth again”), i.e., spiritual regeneration. This involves the impartation of a new life, and the operating powers which effect this are “the word of truth,” James 1:18 (note); 1Pe 1:23 (note), and the Holy Spirit, John 3:5, 6. The “washing” does not refer to baptism...The new birth and regeneration do not represent successive stages in spiritual experience; they refer to the same event but view it in different ways. The new birth stresses the communication of the spiritual life in contrast to antecedent spiritual death; regeneration stresses the inception of a new stage of things in contrast with the old. Hence the connection of the word in its application to Israel in Matthew 19:28. With the new birth, or regeneration, comes the washing away of sin. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Easton's Bible Dictionary gives a nice summary definition of "regeneration" noting that palingenesia 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 Matthew 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In 5" class="scriptRef">Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (4" class="scriptRef">1John 3:14); becoming a new creature in Christ Jesus (2Corinthians 5:17); being born again (John 3:5); a renewal of the mind (Ro 12:2-note); a resurrection from the dead (Ep 2:6-note); a being quickened (Eph 2:1, 5-see notes Ep 2:1; 2:5). This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12,13; 1 John 2:29; 5:1,4). As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Ro 7:18 [note]; Ro 8:7, 8, 9- see notes Ro 8:7; 8:8; 8:9; 1Corinthians 2:14; Ep 2:1 [note]; Ep 4:21, 22, 23, 24-notes Ep 4:21;22; 23; 24). (Easton, M. Easton's Bible Dictionary. 1897) Bishop Trench has a lengthy explanation of paliggenesia writing... is one among the many words which the Gospel found, and, so to speak, glorified; enlarged the borders of its meaning; lifted it up into a higher sphere; made it the expression of far deeper thoughts, of far mightier truths, than any of which it had been the vehicle before. It was, indeed, already in use; but as the Christian new-birth was not till after Christ’s birth; as men were not new-born, till Christ was born (John 1:12); as their regeneration did not go before, but only followed his generation; so the word could not be used in this its highest, most mysterious sense, till that great mystery of the birth of the Son of God into our world had actually found place. And yet it is exceedingly interesting to trace these its subordinate, and, as they proved, preparatory uses. There are passages (as, for instance, in Lucian, (Muscœ Encore. 7) in which it means revivification, and nothing more. In the Pythagorean doctrine of the transmigration of souls, their reappearance in new bodies was called their paliggenesia ... For the Stoics the word set forth the periodic renovation of the earth, when, budding and blossoming in the spring-time, it woke up from its winter sleep, and, so to speak, revived from its winter death: which revival... Philo also constantly sets forth by aid of paliggenesia phoenix-like resurrection of the material world out of fire, which the Stoics taught; while in another place, of Noah and those in the Ark with him... Paliggenesia which has thus in heathen and Jewish Greek the meaning of a recovery, a restoration, a revival, yet never reaches, or even approaches, there the depth of meaning which it has acquired in Christian language. The word does not once occur in the O. T. (but see Job 14.14), and only twice in the New (Mt 19:28; Titus 3:5); but on these two occasions (as is most remarkable), with meanings apparently different. In our Lord’s own words there is evident reference to the new-birth of the whole creation ("period of restoration" Acts 3:21), which shall be when the Son of Man hereafter comes in his glory; while “the washing of regeneration” whereof St. Paul speaks, has to do with that new-birth, not of the whole travailing creation, but of the single soul, which is now evermore finding place. Is then paliggenesia used in two different senses, with no common bond binding the diverse uses of it together? By no means: all laws of language are violated by any such supposition. The fact is, rather, that the word by our Lord is used in a wider, by his Apostle in a narrower, meaning. They are two circles of meaning, one comprehending more than the other, but their centre is the same. The paliggenesia which Scripture proclaims begins with the micro cosmos single souls; but it does not end with this; it does not cease its effectual working till it has embraced the whole macro cosmos of the universe. The primary seat of the paliggenesia is the soul of man; it is of this that St. Paul speaks; but, having established its centre there, it extends in ever-widening circles; and, first, to his body; the day of resurrection being the day of paliggenesia for it. It follows that those Fathers had a certain, though only a partial, right, who at Matt. 19:28 made paliggenesia equivalent to anastasis (resurrection) and themselves continually used the words as synonymous (Eusebius, Hist. Eccl. v. 1. 58; iii. 23). Doubtless our Lord there implies, or presupposes, the resurrection, but he also includes much more. Beyond the day of resurrection, or, it may be, contemporaneous with it, a day will come when all nature shall put off its soiled workday garments, and clothe itself in its holy-day attire, “the times of restitution of all things” (Acts 3:21);... of ‘the new heaven and the new earth’ (Rev 21:1; Isa 65:17; 66:22; 2Pet. 3:13); a day by St. Paul regarded as one in the labour-pangs of which all creation is groaning and travailing until now (Ro 8:21, 22, 23). Man is the present subject of the paliggenesia, and of the wondrous change which it implies; but in that day it will have included within its limits that whole world of which man is the central figure: and here is the reconciliation of the two passages, in one of which it is contemplated as pertaining to the single soul, in the other to the whole redeemed creation. These refer both to the same event, but at different epochs and stages of its development. (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000) Liddell defines paliggenesia as... a being born again, new birth; used by Cicero of his restoration after exile:—hence, in N.T., 1. the resurrection. 2. regeneration by baptism. (Ed note: I strongly disagree with this latter definition but mention it because you will encounter it in some Lexicons) (Liddell, H. A lexicon : Abridged from Liddell and Scott's Greek-English lexicon. Page 587) Holman's Bible Dictionary gives a nice summary of the relationship between baptism and regeneration writing that Some churches hold that the experience of regeneration is brought about by the act of baptism. The view which advocates this teaching is known as baptismal regeneration. The Scriptures do not present baptism as the means of regeneration but as the sign of regeneration. Peter's discussion of baptism in 1 Peter 3:21 pictures the experience of baptism as the symbol of a conscientious response to God. In other texts (Acts 2:38; Colossians 2:12; Titus 3:5) we can understand the meaning of the biblical writer by distinguishing between regeneration as an inward change and baptism as the outward sign of that change. The actual change of regeneration is an instantaneous experience brought about by the Holy Spirit. Baptism becomes a means of demonstrating publicly and outwardly the nature of this change." (Bolding added0 TDNT writes that paliggenesia means (1) "new genesis" or "return to existence" or (2) "renewal to a higher existence". TDNT goes on to add that... "this word takes its distinctive impress from Stoicism with a cosmic and then an individual sense. It then spreads to educated circles with a more general reference, and occurs later in the mysteries... Philo has it for restoration of life and the reconstitution of the world after the flood, and Josephus for the reestablishment of the people after the exile, but the only LXX instance is in Job 14:14 (Ed note: the actual word "paliggenesia" is not used but the two component words are used "palin ginomai" literally "I exist again" translating the NAS "until my change comes") . In Judaism existence in the new aeon is not just a repetition of this life but an existence in righteousness following the definitive crisis of the last judgment." (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) (Bolding added) Arndt, et al write that paliggenesia was "technical term of the Pythagoreans and Stoics as well as the mysteries of Dionysus and of Osiris" and generally had one of two meanings... (1) State of being renewed, with focus on a cosmic experience, renewal. (a) after the Deluge (so Philo...) (b) of the renewing of the world in the time of the Messiah, an eschatological sense... "in the new (Messianic) age or world Mt 19:28" (2) Experience of a complete change of life, rebirth of a redeemed person (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) Barclay writes that paliggenesia "...had many associations. When a proselyte was received into the Jewish faith, after he had been baptized he was treated as if he were a little child. It was as if he had been reborn and life had begun all over again. The Pythagorean used the word frequently. They believed in reincarnation and that men return to life in many forms until they were fit to be released from it. Each return was a rebirth. The Stoics used the word. They believed that every three thousand years the world went up in a great conflagration, and that then there was a rebirth of a new world. When people entered the Mystery Religions they were said to be “reborn for eternity.” The point is that when a man accepts Christ as Saviour and Lord, life begins all over again. There is a newness about life which can be likened only to a new birth." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Louw and Nida define paliggenesia as... to experience a complete change in one’s way of life to what it should be, with the implication of return to a former state or relation—‘to be born again, to experience new birth, rebirth.’ and (2) as an era involving the renewal of the world (with special reference to the time of the Messiah)—‘new age, Messianic age.’" (Louw, J. P., & Nida, E. A. Semantic Domains Vol. 1, Page 509. New York: United Bible societies) The Wycliffe Bible Encyclopedia notes that... Regeneration is to be distinguished from justification. Justification changes the believer’s relationship to God, regeneration affects his moral and spiritual nature and changes his nature. Justification removes his guilt; regeneration, his spiritual atrophy, so that he passes from spiritual death to spiritual life. Justification brings forgiveness of his sins; regeneration, the renewal of spiritual life so that he can function as a child of God. Regeneration is also to be distinguished from sanctification (q.v.). Sanctification, or the life of progressive growth in grace, begins only after regeneration and continues on till a believer goes to be with Christ. Yet sanctification is spoken of in similar terms to regeneration. The Christian is exhorted to be transformed by the renewing of his mind (Ro 12:2), to put on the new man (Eph 4:22, 23, 24; Col 3:9, 10), and to count himself dead to sin and alive unto God (Rom 6:3-11). These passages show that he begins the period of sanctification with this regeneration. (The Wycliffe Bible Encyclopedia. Chicago: Moody Press) Wayne Grudem writes that one may define ... Regeneration as a secret act of God in which He imparts new spiritual life to us. This is sometimes called “being born again” (using language from John 3:3, 4, 5, 6, 7, 8)... Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord. Regeneration, or the new birth, is a work of God’s grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace. Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Saviour. Justification is God’s gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God. Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God’s purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerate person’s life. Glorification is the culmination of salvation and is the final blessed and abiding state of the redeemed. (Grudem, W: Systematic Theology: An Introduction to Biblical Doctrine. IVP; Zondervan, 1994 or Logos) The Nelson's New Illustrated Bible Dictionary explains that "Regeneration is the spiritual change brought about in a person’s life by an act of God. In regeneration a person’s sinful nature is changed, and that person is enabled to respond to God in faith. The word “regeneration” occurs only in the New Testament (Mt 19:28; Titus 3:5), but the concept or idea is common throughout the Bible. The literal meaning of regeneration is “being born again.” There is a first birth and a second birth. The first, as Jesus said to Nicodemus (John 3:1-12) is “of the flesh”; the second birth is “of the Spirit.” Being born of the Spirit is essential before a person can enter the kingdom of God. Every biblical command to people to undergo a radical change of character from self-centeredness to God-centeredness is, in effect, an appeal to be “born again” (Ps. 51:5-11; Jer. 31:33; Zech. 13:1)....Thus, regeneration involves an enlightening of the mind, a change of the will, and a renewed nature. It extends to the total nature of people, changing their desires and restoring them to a right relationship with God in Christ. The need for regeneration grows out of humanity’s sinfulness. It is brought about through God’s initiative. God works in the human heart, and the person responds to God through faith. Thus, regeneration is an act of God through the Holy Spirit, resulting in resurrection from sin to a new life in Jesus Christ (2Cor. 5:17). (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary) Gerald Cowen writing on the general topic of regeneration notes that . palingenesia literally means a "new genesis" or "birth again." Kittell says that it may have reference either to a "return to existence," a "coming back from death to life," or a "renewal to a higher existence." In the Greek world, it was used primarily by the Stoics to describe the restoration of the earth after its destruction by fire, which they believed would come. However, it was not a new earth, but the old one restored to its former existence. In the latter part of the first century B.C., palingenesia was used to describe Cicero's return from exile and his restoration to rank and fortune. It is thus used in a more individual sense. In the New Testament palingenesia is used with both the cosmic and the individual senses. Matthew 19:28 speaks of cosmic regeneration...The passage seems to refer to the times of restoration during the millennial period that follows the coming of Christ. The Criswell Study Bible says, "The key to that identification is the position accorded to the disciples of 'judging the twelve tribes of Israel.' Therefore, the prophecy must be millennial" (note on Matt. 19:28) In Titus 3:5 palingenesia refers to personal regeneration. When people put their faith in Christ, they are born again. This new birth is the result of the mercy of God and the activity of the Holy Spirit. Works of righteousness play no part in it. The Holy Spirit "renews" them and makes them new creations. Thayer defines palingenesia as a "moral renovation," "the production of a new life consecrated to God, a radical change of mind for the better." It is a passing from spiritual death unto eternal life (1John 3:14). Without it one "cannot see the kingdom of God" (John 3:3). Reformation of the old person is inadequate to save. The old person must be destroyed and a new one created. Human beings may make things, but only God can create. It is He who reforms the believers and makes them anew in the image of Christ (Col. 3:10). Faith, repentance, conversion, and regeneration would not be possible without the work of the Holy Spirit in the heart of persons. On the other hand, when individuals have received Christ and the Spirit of God has re-created them, it is just as impossible that the effects of that change never issue forth in good works. (Cowen, G: Salvation: Word Studies From the Greek New Testament) Spurgeon wrote that... Coming to Christ is the very first effect of regeneration. No sooner is the soul quickened than it at once discovers its lost estate, looks out for a refuge, and, believing Christ to be the only one, flies to Him and reposes in Him. Where there is not this coming to Christ, it is certain that there is as yet no quickening. Where there is no quickening, the soul is dead in trespasses and sins; being dead, it cannot enter into the kingdom of heaven." Sinner, unconverted sinner, you have often tried to save yourself, but you have often failed. You have, by your own power and might, sought to curb your evil passions and sins. With you, I lament that all your efforts have been unsuccessful. And I warn you, it will be unsuccessful, for you can never by your own might save yourself. With all the strength you have, you can never regenerate your own soul; you can never cause yourself to be born again. And though the new birth is absolutely necessary, it is absolutely impossible to you unless God the Spirit will do it. Christ appears as a shepherd to His own sheep, not to others. As soon as He appears, His own sheep perceive Him. They trust Him, and they are prepared to follow Him. He knows them, and they know Him. There is a mutual knowledge and a constant connection between them. Thus the one mark, the sure mark, the infallible mark of regeneration and adoption is a hearty faith in the appointed Redeemer. Reader, are you in doubt, are you uncertain whether you bear the secret mark of God’s children? Then let not an hour pass over your head until you have said, “Search me, O God, and know my heart” (Ps. 139:23). (Daily Help) John C Ryland (1723-1792) wrote that No sermon is of any value, or likely to be useful, which has not the three Rs in it: ruin by the fall, redemption by Christ, and regeneration by the Holy Spirit. General William Booth, the founder of the Salvation Army, defined it when he said: “I consider that the chief dangers which will confront the twentieth century will be: Religion without the Holy Spirit Christianity without Christ, Forgiveness without regeneration Morality without God and Heaven without hell.” Augustine's miraculous regeneration is emphasized by the following story... Some time after the conversion of Augustine, he came face to face with the woman who had been his evil genius for many months, having dragged him deeper and deeper into the slavishness of sin until he had been freed from its bonds by the regenerating power of the cross. When he would have passed her with only a formal nod, she stopped him and said, “Augustine, do you not know me any more? See, it is I.” Looking at her a moment, and knowing that she no longer held him in her evil spell, Augustine replied, “But it is not I.” Spurgeon has some quotable quotes relating to true regeneration... In all true conversions there are points of essential agreement. There must be in all a penitent confession of sin and a looking to Jesus for the forgiveness of it. And there must also be a real change of heart such as shall affect the entire life. And where these essential points are not to be found, there is no genuine conversion Mr. Rowland Hill was met one evening by a drunken man, who staggered up to him and said, "Hello, Mr. Hill, I am one of your converts!" "Ah," said Mr. Rowland Hill, "very likely, but you are none of God's converts, or else you would not be drunk." Now, our converts, if they be our converts, will be very poor productions. If one man can convert you, another man can unconvert you. We are not what we ought to be, we are not what we want to be, we are not what we shall be. But we are something very different from what we used to be. Every regeneration is really instantaneous. Its evidences, its outward manifestations may be gradual, but there must be a time when the man begins to live. There must be a period when thefirst ray of light darts on the opened eye. There must be a time when the man is condemned, and a period when he is not con­demned. And there must be an instant when the change takes place Adoption gives us the rights of children, but regeneration alone gives us the nature of children Ray Pritchard writes... We believe the Scriptures teach that regeneration, or the new birth, is that act of God by which the Holy Spirit imparts a new nature and a new spiritual life, not before possessed, and the person becomes a new creation in Christ Jesus. The mind is given a holy disposition and a new desire to serve God, the dominion of sin broken, and the heart transformed from a love of sin and self to a love of holiness and God. Ray Stedman has several quotes on regeneration... "Regeneration" means to be born again, to have your heart cleansed, washed, regenerated by the work of the Holy Spirit. Not only is regeneration a change in our moral and spiritual character, but it brings a whole new life because of the "renewing of the Holy Spirit." The Spirit was first given at Pentecost to all the new believers, and now he is given to each one of us in each generation so that we can cope with reality, to constantly renew our minds so that we will be able to make righteous choices. (The Need For Reminding Elders ) I recently read the story of a boy who loved to get into fights and scraps to show how tough he was. When he went to a church meeting at 16, however, the Spirit of God touched him and he came to Christ. Almost immediately he knew he was forever changed. He no longer wanted to fight, but to help people. That fundamental change in his disposition was a sign of his regeneration, by means of the invasion of the Holy Spirit. (Stand Firm) First, this teaches the absolute necessity for regeneration by the Spirit of God. “You must be born again.” Education is good but it has its limits. You can’t educate a fish into an ostrich. You can educate a pig but you can’t educate him into a horse. You can improve yourself in many ways—and make your life better in the process—but that’s like cleaning a pig. Take a pig from the slop, clean him up, put a pink ribbon around his neck and let him go. He’ll run right back to the slop. Why? He’s still a pig! Don’t insult him for going back to the slop. What else would you expect a pig to do? The same is true in the spiritual realm. Only a radical transformation of the heart by the Holy Spirit can change a man from the inside out. (The Great Divide) The godly British pastor Charles Simeon, when asked about the principal mark of regeneration replied... The very first and indispensable sign is self-loathing and abhorrence. Vance Havner once quipped that... Some years ago it was prophesied that there would come a day when we would hear the preaching of "religion without the Holy Spirit, Christianity without Christ, forgiveness without repentance, salvation without regeneration and heaven without hell." We have arrived! An unknown author wrote... WARNING: Do not attend a church which prefers science to Scripture, reason to revelation, theories to Truth, culture to conversion, benevolence to Blood, goodness to grace, sociability to spirituality, play to praise, programs to power, reformation to regeneration, speculation to salvation, jubilation to justification, feelings to faith, politics to precepts. An anonymous writer summarized the truth concerning this new birth or regeneration writing that... "To be highborn is nice, but to be newborn is necessary!" The Encyclopedia of 7700 Illustrations has the following example of regeneration... At the age of sixteen George Muller of Bristol, England, was imprisoned for theft; and later at the university he lived a drinking, profligate life, acting dishonestly even toward his friends. At twenty years of age he came under the influence of the Bible, and the miracle of regeneration was wrought. He who had been a thief was now so utterly a new creature that in the course of the years he gave away, of the money sent to him for his personal use, no less a sum than $135,000, and when he died his personal possessions were valued at less than $1,000. —Christian Digest Spurgeon in his devotional Morning and Evening (March 6 AM) wrote that... Regeneration is a subject which lies at the very basis of salvation, and we should be very diligent to take heed that we really are “born again,” for there are many who fancy they are, who are not. Be assured that the name of a Christian is not the nature of a Christian; and that being born in a Christian land, and being recognized as professing the Christian religion is of no avail whatever, unless there be something more added to it—the being “born again,” is a matter so mysterious, that human words cannot describe it. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” Nevertheless, it is a change which is known and felt: known by works of holiness, and felt by a gracious experience. This great work is supernatural. It is not an operation which a man performs for himself: a new principle is infused, which works in the heart, renews the soul, and affects the entire man. It is not a change of my name, but a renewal of my nature, so that I am not the man I used to be, but a new man in Christ Jesus. To wash and dress a corpse is a far different thing from making it alive: man can do the one, God alone can do the other. If you have then, been “born again,” your acknowledgment will be, “O Lord Jesus, the everlasting Father, thou art my spiritual Parent; unless thy Spirit had breathed into me the breath of a new, holy, and spiritual life, I had been to this day ‘dead in trespasses and sins.’ My heavenly life is wholly derived from thee, to thee I ascribe it. ‘My life is hid with Christ in God.’ It is no longer I who live, but Christ who liveth in me.” May the Lord enable us to be well assured on this vital point, for to be unregenerate is to be unsaved, unpardoned, without God, and without hope. The Puritans had a great deal to say about regeneration... Repentance is a change of the mind, and regeneration is a change of the man. The Creation of the world is a shadow of the regeneration of a Christian... Adam was created after the image of God, and placed in Paradise; so the new man is confirmed to the image of Christ, and shall be reposed in the paradise of everlasting glory.. (Thomas Adams) Adoption gives us the privilege of sons, regeneration the nature of sons. (Stephen Charnock) In regeneration nature is not ruined, but rectified.. The convert is the same man, but new made. The faculties of his soul are not destroyed, but they are refined, the same viol, but new tuned. Christ gave not the blind man new eyes, but a new sight to the old ones. Christ did not give Lazarus a new body, but enlivened his old body, So God in conversion does not bestow a new understanding, but a new light to the old; not a new soul, but a new life to the old one. (George Swinnock) The church hath more professing than regenerate members, and will have to the end of the world, and none must expect that they be commensurate. (Richard Baxter) The respected Puritan author John Bunyan once wrote The happy man was born in the city of Regeneration, in the parish of Repentance unto Life. He was educated in the School of Obedience; he works at the trade of Diligence and does many jobs of self-denial. He owns a large estate in the country of Christian Contentment and wears the plain garments of humility. He breakfasts every morning on spiritual prayer and sups every evening on the same. He also has “meat to eat that the world knows not of.” He has gospel submission in his conduct, due order in his affection, sound peace in his conscience, sanctifying love in his soul, real divinity in his breast, true humility in his heart, the Redeemer’s yoke on his neck, the world under his feet, and a crown of glory over his head. In order to obtain this, he prays fervently, works abundantly, redeems his time, guards his sense, loves Christ, and longs for glory. Andrew Murray wrote that... “Regeneration is a birth: the center and root of the personality, the spirit, has been renewed and taken possession of by the Spirit of God. But time is needed for its power from that center to extend through all the circumference of his being. The kingdom of God is like unto a seed; the life in Christ is a growth, and it would be against the laws of nature and grace alike if we expected from the babe in Christ the strength that can only be found in the young men, or the rich experience of the fathers.” M R De Haan gives the following illustration explaining that it is impossible to get regeneration from reformation... The message of salvation is regeneration—not reformation. Paul says, “If any man be in Christ, he is a new creation” (2Cor. 5:17). The new birth is not an overhaul of the “old wreck,” or a new paint job. The old Adamic nature is so incorrigibly corrupt that even God will not attempt to fix it up. He insists on completely rejecting the old hulk and making a new man. Jesus said to Nicodemus, That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again (John 3:6, 7). The old nature received at birth is hopeless, and dressing it up with education and culture only makes it more dangerous than before. The more we work on the “old man,” the more deceptive it becomes. Do you know why the sinner must be born anew? Because he was born all wrong the first time. He doesn't have to be taught to go his own way—it comes naturally to him. But by the new birth he is turned around and headed in the right direction! Spurgeon told of a missionary who visited a primitive hut and became nauseated by the filthy floor on which he had to sit. He suggested to his host that they scrub the dirty surface with soap and water, but the man replied, the floor is just clay—packed down and dry. Add water and it turns to mud. The more you try to wash it, the worse the mess becomes! Yes, the hut needed something besides an earthen floor. So it is with the human heart: it is hard and dirty, and nothing will help it. Man needs a new heart. He must be born again from above! (M. R. De Haan, Our Daily Bread) (Bolding added) (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/titus_34-8.htm#regeneration