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First, there is no biblical record of Jesus or His apostles using it as a means of mass evangelism, or even personal evangelism. (Argument From Silence. What the Bible does not say is not a proof. And we wonder what evangelism has to do with the topic Mr. Mathis announced in his title.)
Nicodemus was a biblical scholar of the nation of Israel who had come to Jesus. And Jesus knew perfectly what was in Nicodemus and what he was trusting in for his salvation. The conversation in which Jesus uses the term born again (five times), quickly turns into a monologue and no more does Jesus mention the need to be born again. Rather, John’s record has Jesus drawing all of Nicodemus’ attention to His person – who Jesus is and what He will accomplish for those who believe who He is (3:11-21). (It's a shame that these supposed Bible teachers abandon the quoting of Scripture at key moments. Mr. Mathis appears to be claiming that this conversation is not an incident of evangelism. Let's quote it:
But back to the absence of ‘born again’ talk in evangelism. In this book written by John, as well as the three other Gospels, there is no record of Jesus speaking to other individuals or crowds about the necessity of being born again. (Again, an Argument From Silence.)
+ John 4:7 – To the Samaritan woman at well, Jesus speaks of living water. (Well, this seems like a pretty clear indicator of the new birth. In another reference to living water, Jesus stood up and made an announcement. Here's the text:It's all right here. Living Water is the result of new birth which only comes by the indwelling of the Spirit. Hmmm.)
+ John 4:50 –To the royal official, “Go your son lives…” No, “and by the way, you must be born again.”
+ John 5:6 – To the man in his sickness for 38 years – “Do you wish to get well?”
+ John 6:26 – To the crowd that followed him around the lake after He’d fed 5,000, Jesus spoke of being the bread of life who came down from heaven, but nothing about the need of a second birth.
+ John 9 – To the blind man from birth, Jesus said go wash in pool of Siloam… But no. “if you come back I’ll give you the secret on how to experience the second birth.”
(Jesus also doesn't mention repentance in any of these verses. Should we conclude that repentance is not a requirement in evangelism?)
Third, the terminology of regeneration is used as an explanation of why Christians became Christians.
The terminology of the new birth (The author slips and uses "new birth.")
We find it strange how the reformationists use terminology. Apparently phraseology like "born again" or "new life in Christ" are, what, too ordinary? So they glom onto the term "regeneration" as if it's more biblical. But we think the term is not only cumbersome, but also less useful.
What does regeneration mean to the average person? Well, nothing. It obscures the meaning of Christ's sacrificial death and resurrection behind a two dollar word.
The Greek word paliggenesia is found only twice in the NT, Mt. 19:28 and Tit. 3:5.
paliggenesia ("renewal, rebirth") is used twice in the NT referring to: a) the re-birth of physical creation at Christ's return (Advent), which inaugurates His millennial kingdom (Mt 19:28; cf. Ro 8:18-25); and b) the re-birth all believers experience at conversion (Tit 3:5). https://biblehub.com/greek/3824.htm
The first occurrence:
Mt. 19:28 Jesus said to them, “I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
The other text:
Tit. 3:5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit... (ESV)
So it turns out this one verse is where reformationists get their terminology. They will use other, more plainly stated verses at times, but nevertheless insist in describing the new creation as regeneration. Some of these other verses not mentioned by Mr. Mathis:
Ac. 5:20 “Go, stand in the temple courts,” he said, “and tell the people the full message of this new life.”Ro. 6:4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.2Co. 5:17 Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!Ga. 6:15 Neither circumcision nor uncircumcision means anything; what counts is a new creation.Ep. 4:22-24 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness.Col. 3:9-10 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator.
With all this in mind, let's consider the author's presentation.
In preaching through the Gospel of John, I recently came to John 3 and the statements Jesus said to Nicodemus about the necessity of being born again. Here are a few observations I collected in my study of the doctrine of regeneration. (You can watch the sermons from the Gospel of John here.)
First, there is no biblical record of Jesus or His apostles using it as a means of mass evangelism, or even personal evangelism. (Argument From Silence. What the Bible does not say is not a proof. And we wonder what evangelism has to do with the topic Mr. Mathis announced in his title.)
Nicodemus was a biblical scholar of the nation of Israel who had come to Jesus. And Jesus knew perfectly what was in Nicodemus and what he was trusting in for his salvation. The conversation in which Jesus uses the term born again (five times), quickly turns into a monologue and no more does Jesus mention the need to be born again. Rather, John’s record has Jesus drawing all of Nicodemus’ attention to His person – who Jesus is and what He will accomplish for those who believe who He is (3:11-21). (It's a shame that these supposed Bible teachers abandon the quoting of Scripture at key moments. Mr. Mathis appears to be claiming that this conversation is not an incident of evangelism. Let's quote it:
Jn. 3:3-9 In reply Jesus declared, “I tell you the truth, no-one can see the kingdom of God unless he is born again.”
4 “How can a man be born when he is old?” Nicodemus asked. “Surely he cannot enter a second time into his mother’s womb to be born!”
5 Jesus answered, “I tell you the truth, no-one can enter the kingdom of God unless he is born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, `You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
9 “How can this be?” Nicodemus asked. 10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things?
Clearly Jesus is telling Nicodemus how to be saved. Isn't this evangelism?)
But back to the absence of ‘born again’ talk in evangelism. In this book written by John, as well as the three other Gospels, there is no record of Jesus speaking to other individuals or crowds about the necessity of being born again. (Again, an Argument From Silence.)
+ John 4:7 – To the Samaritan woman at well, Jesus speaks of living water. (Well, this seems like a pretty clear indicator of the new birth. In another reference to living water, Jesus stood up and made an announcement. Here's the text:
Jn. 7:37-39 On the last and greatest day of the Feast, Jesus stood and said in a loud voice, “If anyone is thirsty, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” 39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.
+ John 4:50 –To the royal official, “Go your son lives…” No, “and by the way, you must be born again.”
+ John 5:6 – To the man in his sickness for 38 years – “Do you wish to get well?”
+ John 6:26 – To the crowd that followed him around the lake after He’d fed 5,000, Jesus spoke of being the bread of life who came down from heaven, but nothing about the need of a second birth.
+ John 9 – To the blind man from birth, Jesus said go wash in pool of Siloam… But no. “if you come back I’ll give you the secret on how to experience the second birth.”
(Jesus also doesn't mention repentance in any of these verses. Should we conclude that repentance is not a requirement in evangelism?)
In Matthew, Mark Luke, I’m not aware of Jesus using this language.
(Jn. 5:39-40 You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, 40 yet you refuse to come to me to have life.
Jn. 10:10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.
Jn. 20:31 But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
1Jn. 5:12 He who has the Son has life; he who does not have the Son of God does not have life.)
Second, neither is there a record of Jesus’ Apostles speaking of regeneration in evangelism. (Again, an Argument From Silence.)
I cannot think of any other time this language is used in evangelistic settings. Calls to repentance, calls to believe, yes. (Oops...)
But no sermons recorded in Acts, short or long, where the Apostles told crowds, large or small, that they must be born again. (The gift of the Holy Spirit is the agent of new life. Peter describes this, even though he doesn't use the phrase "born again:"
Ac. 2:38 Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."
Also, Paul describes his salvation this way:
Ph. 3:10-11 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.
Paul is clearly talking about the new birth.)
Third, the terminology of regeneration is used as an explanation of why Christians became Christians.
The terminology of the new birth (The author slips and uses "new birth.")
is used in letters to Christians, but is used as something having already happened to them. It is used to explain why they became believers. (Actually, to remind them of what happened so as to encourage them to continue in the way of righteousness.)
+ James 1:18 – by the exercise of His will He brought us forth (same word as Jesus uses in John 3).
+ I Peter 1:3 – God has caused us to be born again (from same root as used in John 3).
+ I Peter 1:23 – “having been born again” (in the past, acted upon).
+ Titus 3:5 — He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit…”
+ Ephesians 2:1-10 – God “made us alive” (vs. 5)
In First John, the apostle gives several ways one can have assurance of their own eternal life (5:13). And several times, Johns uses the term ‘born again’ in connection to one having eternal life. Let me refer you to two of them.
I John 2:29 – If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.
+ James 1:18 – by the exercise of His will He brought us forth (same word as Jesus uses in John 3).
+ I Peter 1:3 – God has caused us to be born again (from same root as used in John 3).
+ I Peter 1:23 – “having been born again” (in the past, acted upon).
+ Titus 3:5 — He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit…”
+ Ephesians 2:1-10 – God “made us alive” (vs. 5)
In First John, the apostle gives several ways one can have assurance of their own eternal life (5:13). And several times, Johns uses the term ‘born again’ in connection to one having eternal life. Let me refer you to two of them.
I John 2:29 – If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.
Note, being righteous does not get a person born again. Rather, because one is born again, they practice righteousness. It’s like saying, “A preacher who can lift a solid oak pulpit over his head is strong.” Lifting a solid oak pulpit does not make the preacher strong; rather, because he already is strong, he can lift 500 lbs. (???) Because a person has already been born again, he practices righteousness.
I John 5:1 – Whoever believes (whoever presently believing) that Jesus is the Christ is born of God. Like 2:29, the Greek tense is very clear; having been begotten of God results in ongoing believing that Jesus is the Christ.
A rear view mirror doctrine – to the praise of the glory of God’s grace
I John 5:1 – Whoever believes (whoever presently believing) that Jesus is the Christ is born of God. Like 2:29, the Greek tense is very clear; having been begotten of God results in ongoing believing that Jesus is the Christ.
A rear view mirror doctrine – to the praise of the glory of God’s grace
(Having wasted the greater part of his opportunity to deal with the subject, Mr. Mathis finally gets to it.)
Here is what the Baptist Faith and Message 2000 states about being born again: “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.”
Let me give an obvious comparison and a not-so obvious comparison that I find helpful in putting this truth in proper perspective.
The first is the conception and birth of a child. The conjoining of sperm and egg happens out of sight and yet is utterly necessary to life. The child is brought forth by the act of his parents; he has nothing to do with it, but he immediately enters into life. That hidden act of conception is enjoyed and marveled at later. So too the spiritual birth.
The not so obvious comparison is as follows: I own property up in the Colorado mountains. Every time I leave, there’s a certain place on the road back home I can look in my rear-view mirror and see the majesty of the Sangre de Cristo mountains. The doctrine of regeneration is like that; it’s a ‘rear view mirror’ glimpse of what God has already done to bring dead sinners to spiritual life and salvation. (Mr. Mathis seems to believe that the new birth is not presently relevant. If that's true, why bother discussing it? Why do the NT writers mention it? Why does it matter that we understand it this way?
Here is what the Baptist Faith and Message 2000 states about being born again: “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.”
Let me give an obvious comparison and a not-so obvious comparison that I find helpful in putting this truth in proper perspective.
The first is the conception and birth of a child. The conjoining of sperm and egg happens out of sight and yet is utterly necessary to life. The child is brought forth by the act of his parents; he has nothing to do with it, but he immediately enters into life. That hidden act of conception is enjoyed and marveled at later. So too the spiritual birth.
The not so obvious comparison is as follows: I own property up in the Colorado mountains. Every time I leave, there’s a certain place on the road back home I can look in my rear-view mirror and see the majesty of the Sangre de Cristo mountains. The doctrine of regeneration is like that; it’s a ‘rear view mirror’ glimpse of what God has already done to bring dead sinners to spiritual life and salvation. (Mr. Mathis seems to believe that the new birth is not presently relevant. If that's true, why bother discussing it? Why do the NT writers mention it? Why does it matter that we understand it this way?
Contrary to Mr. Mathis' assertion, the new birth is is presently relevant:
Ep. 4:22-24 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness.Col. 3:9-10 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator.
In other words, Paul relies on the concept of new birth to exhort his readers to live up to our present status as new creations, and not go back to the ways of the Old Man. Far from being a past event that is only useful to look at in the rear view mirror, the application of new birth to present life is crucial. Mr. Mathis overlooks this.)
Just as I contribute nothing to the splendor of the mountains, but enjoy their beauty and mystery, so too our having been born again is nothing we contribute to, but we forever enjoy the glory of what God has wrought! (Did we miss something? What exactly did Mr. Mathis intend to explain, and why is it important? Why is it a crucial thing to understand that referring to the new birth is not part of evangelism? Why is important to regard regeneration as something that happened in the past?
What, exactly, is the purpose of this article?)
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. – James 1:17-18
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. – James 1:17-18
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