Tag: faith precedes regeneration

Total Depravity, Faith in Christ, and Regeneration

Total Depravity

Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities. For Strict-Calvinists, total depravity means total inability. That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God’s granting life and ability to believe. This leads them to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive (monergism). Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[1] This argument of a special kind of faith as a gift is largely taken from Ephesians 2:8-9. According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources…Paul intends to emphasize that even faith is not from us apart from God’s giving it.”[2] The result of these divine actions in God’s elect means they will produce good works and will persevere in those works all their life until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[3] Thus, good works from regeneration to the end of one’s life are the proof of salvation. Failure to produce ongoing good works until the end of one’s life is offered as proof he was never saved (Matt 7:21). Others who hold this view include notable scholars such as B.B. Warfield, R.C. Sproul, John Piper, Wayne Grudem, John Frame, and J.I. Packer.

However, the Biblicist takes a different view. He understands that total depravity means total unworthiness, not total inability to respond in faith to God’s offer of salvation. He sees regeneration as entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. Regeneration follows faith in Christ. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[4] According to Lewis Sperry Chafer, regeneration refers to “the eternal life which comes into the believer in Christ at the moment of faith, the instantaneous change from a state of spiritual death to a state of spiritual life.”[5] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.”[6] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God’s gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[7] The Biblicist believes there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God’s elect.

As a prooftext, Strict-Calvinists often point to Ephesians 2:8-9, which reads, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Much of the debate centers around the demonstrative pronoun that (Grk τοῦτο touto). In Greek grammar, “A demonstrative pronoun is a pointer, singling out an object in a special way.”[8] The Strict-Calvinist believes it refers back to its nearest antecedent, which is faith. But this fails to hold weight in Greek, as the demonstrative pronoun must agree with its antecedent in gender. In Ephesians 2:8, the demonstrative pronoun that (Grk τοῦτο touto) is neuter gender, whereas the nouns grace (χάρις charis) and faith (πίστις pistis) are feminine, thus showing the two are not necessarily connected. Daniel Wallace states, “On a grammatical level, then, it is doubtful that either ‘faith’ or ‘grace’ is the antecedent of τοῦτο.”[9] Greek scholar, A. T. Robertson, states that “salvation does not have its source (ἐξ ὑμων) in men, but from God. Besides, it is God’s gift (δωρον) and not the result of our work.”[10] According to Arnold Fruchtenbaum, “Never is saving faith the gift. The only passage the proponents of this doctrine go by is Ephesians 2:8-9, [whereby] they have to violate the rules of Greek grammar to claim that saving faith is a gift. Grammatically, that is an impossible interpretation. It is the salvation that is the gift, not the saving faith.”[11] What’s ironic is that John Calvin did NOT believe that faith is a gift. In his commentary on Ephesians, John Calvin said, Paul’s “meaning is, not that faith is the gift of God, but that salvation is given to us by God.”[12] John Calvin understood it properly.

Regeneration Before FaithThere are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a).

SalvationScripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Moderate-Calvinist believes Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable, though only the elect will believe. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Like the apostle Paul, I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). You can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:2-4).

Dr. Steven R. Cook

Related Articles:

[1] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702.

[2] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98.

[3] Ibid., 101.

[4] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132.

[5] Lewis Sperry Chafer; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 97-98.

[6] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338.

[7] Charles C. Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 377.

[8] Daniel B. Wallace, Greek Grammar Beyond the Basics (Zondervan Publishing House and Galaxie Software, 1996), 325.

[9] Ibid., 335.

[10] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Eph 2:8.

[11] Arnold G. Fruchtenbaum, God’s Will & Man’s Will: Predestination, Election, & Free Will (San Antonio, TX: Ariel Ministries, 2014), 70–71.

[12] John Calvin, Commentaries on the Epistles of Paul to the Galatians and Ephesians (Edinburgh: Calvin Translation Society, 1855), 228–229.

Faith or Regeneration – Which Comes First?

Faith or Regeneration     I’ve been teaching through the Gospel of John at the federal prison near my house over the past few months. As with any expositional study, certain theological issues will naturally arise, and the issue of election has been popping up in our discussions. One of our conversations got a little heated one evening regarding the ordo salutis, or the order of salvation. The discussion focused primarily on whether regeneration precedes faith, or faith precedes regeneration. I was pleased to see them struggling with the issue and trying to work it out in their thinking. After nearly forty-five minutes I brought the discussion to a close, not because we’d resolved the matter, but because I needed get back to the expositional presentation of the Gospel of John, which is what the class is about. After I went home that evening, I spent a few hours writing this article, which I delivered to the inmates the following week. Though I take a position on this subject, I try to present both sides fairly.

     It’s important to keep in mind that there are good and loving theologians who stand on either side of the debate. Some believe regeneration precedes faith in Christ, and others that faith in Christ precedes regeneration. These are not dogmatic on the issue, stating the possibility that faith and regeneration may occur at the same time. Careful study through the Bible does not yield a step by step order concerning God’s salvation process in the life of His elect; rather, many of the arguments are predicated on logical reasonings. Below are a few quotes from top scholars who fall on either side of the debate. Though there are more teachers I could have chosen, I selected a few strong representatives from each side in order to keep the discussion focused and brief. A few opening remarks are important.

In view of the fact that the Bible does not specify the exact order that applies in the application of the work of redemption, there is naturally considerable room for a difference of opinion. And as a matter of fact the Churches are not all agreed as to the ordo salutis. The doctrine of the order of salvation is a fruit of the Reformation. Hardly any semblance of it is found in the works of the Scholastics. In pre-Reformation theology scant justice is done to soteriology in general.[1]

We should be flexible as to what goes into the ordo and what does not. The Bible itself doesn’t use the phrase ordo salutis any more than it speaks of an order of the decrees. And Scripture does not include anywhere a list of all the events theologians typically include under that label. Myself, I think that the ordo is mainly a pedagogical device.[2]

In the Reformed statement of the ordo salutis, regeneration precedes faith, for, it is argued, a sinner must be given new life in order to be able to believe. Although this is admittedly stated only as a logical order, it is not wise to insist even on that; for it may as well be argued that if a sinner has the new life through regeneration, why does he need to believe? Of course, there can be no chronological order; both regeneration and faith have to occur at the same moment. To be sure, faith is also part of the total package of salvation that is the gift of God (Eph. 2:9); yet faith is commanded in order to be saved (Acts 16:31). Both are true.[3]

A definition of regeneration:

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 [παλιγγενεσία paliggenesia = regeneration, renewal] and renewing by the Holy Spirit (Tit. 3:5)

And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration [παλιγγενεσία paliggenesia = regeneration, renewal] when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (Matt. 19:28)[4]

Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again [γεννάω gennao + ἄνωθεν anothen = born again, or born from above] he cannot see the kingdom of God.” (John 3:3)

     The word “regeneration” occurs only twice in the Bible (Matt. 19:28 and Titus 3:5). In both places the Greek word used is παλιγγενεσία paliggenesia, which means the “the state of being renewed… [the] experience of a complete change of life, rebirth of a redeemed person.”[5] Dr. Charles Ryrie states, “The word, used only twice in the New Testament (Matt. 19:28; Titus 3:5), means to be born again. To be born from above (anothen) occurs in John 3:3 and probably includes the idea of being born again also (see the use of anothen in Gal. 4:9). It is the work of God that gives new life to the one who believes.”[6] Dr. Paul Enns would agree, saying, “Succinctly stated, to regenerate means ‘to impart life.’ Regeneration is the act whereby God imparts life to the one who believes.”[7] The Greek word ἀναγεννάω anagennao can be added as well. The word appears twice in Peter’s first epistle (1 Pet. 1:3, 23). The basic meaning is, to begat again, and is translated born again in both instances and has the idea of imparting new life.

The argument that regeneration precedes faith in Christ:

     There are many Christians who believe that regeneration precedes faith in Christ. The reasoning is that an unregenerate person has no ability within himself to do anything, and even believing is made possible by means of the regenerating work of God the Holy Spirit. J.I. Packer states, “Jesus’ point throughout [John 3:3-8] is that there is no exercise of faith in himself as the supernatural Savior, no repentance, and no true discipleship apart from this new birth.”[8] In this formula, Packer places faith in Christ after regeneration. At another point he states, “Regeneration is a transition from spiritual death to spiritual life, and conscious, intentional, active faith in Christ is its immediate fruit, not its immediate cause.”[9] Discussing John 3:3-8, Dr. Wayne Grudem takes the same view as Packer, stating:

Using the verses quoted above [John 3:3-8], we have defined regeneration to be the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith. However, when we say that it comes “before” saving faith, it is important to remember that they usually come so close together that it will ordinarily seem to us that they are happening at the same time. As God addresses the effective call of the gospel to us, he regenerates us and we respond in faith and repentance to this call. So from our perspective it is hard to tell any difference in time, especially because regeneration is a spiritual work that we cannot perceive with our eyes or even understand with our minds.[10]

Dr. John Frame argues that regeneration is the first act in our salvation, saying:

When God calls us into fellowship with Christ, he gives us a new life, a new heart. Regeneration is the first effect of effectual calling. And regeneration is the first item on the list that occurs inside of us. The presupposition of Scripture is that apart from God’s grace we are spiritually dead (Eph. 2:1–3), as we saw in chapter 8. That means that in and of ourselves, we can do nothing to please God. Just as conception and birth bring new physical life, so the work of regeneration brings new spiritual life. Through the new birth we gain new desire and new ability to serve God.[11]

Arguing that the new birth precedes faith in Christ, Frame further states:

So, the new birth comes before our faith, bringing it about. People sometimes say, “Believe in Jesus, and you will be born again.” This expression is biblically inaccurate. It is true that believing in Jesus is the path to blessing. But the new birth is the cause of faith rather than the other way around. Again, you cannot give birth to yourself, even by faith. Rather, God gives new birth to you and enables you to have faith. It is always God’s sovereignty, isn’t it?[12]

The argument that faith in Christ precedes regeneration:

     Regeneration is completely a work of God, for fallen persons have no ability to produce spiritual life. Dr. Lewis S. Chafer believes regeneration is a work of God alone, in which God the Holy Spirit produces new life in the believer, completely apart from any human merit or worth, and occurs at the moment of faith in Christ.

On the basis of this text [Tit. 3:5], the word “regeneration” has been chosen by theologians to express the concept of new life, new birth, spiritual resurrection, the new creation, and, in general, a reference to the new supernatural life that believers receive as sons of God. In the history of the church, the term has not always had accurate usage, but properly understood, it means the origination of the eternal life which comes into the believer in Christ at the moment of faith, the instantaneous change from a state of spiritual death to a state of spiritual life.[13]

     Dr. John Walvoord argues that regeneration is completely a work of God, saying, “Regeneration by its nature is solely a work of God. While sometimes considered as a result, every instance presumes or states that the act of regeneration was an act of God.”[14] And he comments again, “As the word itself implies, the central thought in the doctrine of regeneration is that eternal life is imparted. Regeneration meets the need created by the presence of spiritual death.”[15] Further, Dr. Walvoord states clearly that eternal life is received by faith, saying:

The important fact, never to be forgotten in the doctrine of regeneration, is that the believer in Christ has received eternal life. This fact must be kept free from all confusion of thought arising from the concept of regeneration which makes it merely an antecedent of salvation, or a preliminary quickening to enable the soul to believe. It is rather the very heart of salvation. It reaches the essential problem of the lack of eternal life without which no soul can spend eternity in the presence of God. Regeneration supplies eternal life as justification and sanctification deal with the problem of sin specifically. It is a smashing blow to all philosophies which hold that man has inherent capacities of saving himself. Regeneration is wholly of God. No possible human effort however noble can supply eternal life. The proper doctrine of regeneration gives to God all glory and power due His name, and at the same time it displays His abundant provision for a race dead in sin.[16]

     Dr. Charles Ryrie writes concerning the means of regeneration, stating, “God regenerates (John 1:13) according to His will (James 1:18) through the Holy Spirit (John 3:5) when a person believes (1:12) the Gospel as revealed in the Word (1 Pet. 1:23).”[17] Ryrie then defines faith, saying, “Faith means confidence, trust, to hold something as true. Of course, faith must have content; there must be confidence or trust about something. To have faith in Christ unto salvation means to have confidence that He can remove the guilt of sin and grant eternal life.”[18] And finally, addressing the necessity of faith, he states, “Salvation is always through faith, not because of faith (Eph. 2:8). Faith is the channel through which we receive God’s gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[19] Dr. Paul Enns would agree, saying:

John 1:13 indicates the new birth is not effected by the will of man. Regeneration is an act of God, not a cooperative effort between God and man. That is not to say, however, that faith is unnecessary in salvation. It may be suggested that although regeneration and faith are distinct, they occur simultaneously. The two are set side by side in John 1:12–13. In John 1:12, at the moment of receiving Christ (believing), the person becomes a child of God; in John 1:13 it indicates that at that very moment the persons have been born of God. Surely there is a mystery here that surpasses human comprehension.[20]

     I find myself more in agreement with Lewis Chafer, John Walvoord, Charles Ryrie, Paul Enns, and many others who teach that regeneration occurs either just after faith in Christ, or at the same time. This discussion is not intended to resolve the issues surrounding the ordo salutis. Though I love and appreciate the writings of theologians such as R.C. Sproul, John Piper, Wayne Grudem, J.I. Packer, John Frame, and many others, yet I am unconvinced—at least at this time—by their arguments that regeneration precedes faith in Christ. My current position is based more on the evidence of Scripture rather than well-crafted theological arguments.

     Biblically, there are numerous passages that place faith as the necessary prerequisite to having new life, or regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Faith is never the cause of our salvation, but rather, the means by which we receive it. Scripture clearly states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8-9).

     I would also like to say in closing that I do not consider this theological issue as central to the Christian faith; therefore, disagreement on this issue is not a basis for breaking fellowship. I agree with the statement: in essentials, unity; in nonessentials, liberty; in all things, love.

Steven R. Cook, D.Min.

Related Articles:

  1. The Gospel in Two Minutes  
  2. Not of Works  
  3. Soteriology – The Study of Salvation   

Cited Sources:

[1] L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 417.

[2] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 183.

[3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 376.

[4] Unless otherwise stated, all Scripture quotes are from the New American Standard Bible, 1995.

[5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 752.

[6] Charles Ryrie, Basic Theology, 376.

[7] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338.

[8] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 157–158.

[9] Ibid., 158.

[10] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702.

[11] John M. Frame, Salvation Belongs to the Lord, 185.

[12] Ibid., 186.

[13] Lewis Sperry Chafer; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 97-98.

[14] John F. Walvoord, The Holy Spirit (Grand Rapds, Mich. Zondervan Publishing, 1977), 130.

[15] Ibid., 131.

[16] Ibid., 132.

[17] Charles Ryrie, Basic Theology, 376.

[18] Ibid., 377.

[19] Charles Ryrie, Basic Theology, 377.

[20] Paul P. Enns, The Moody Handbook of Theology, 340.