Does
Regeneration Precede Faith?
Introduction
One of the fatal flaws of Calvinism
(i.e., Reformed theology) is its twisting of the Biblical concept of
faith. Calvinism reckons faith as a work that man does, and therefore
constitutes a contribution by the sinner to his salvation. The
reasoning is that since faith is a work, and works are the fruit of
salvation, then faith exercised must be the result of regeneration. The
argument is made that since lost men are spiritually dead in sins, they
have no capacity for faith. Regeneration in the elect grants them the
ability to believe, and they embrace Jesus Christ by faith as a result
of regeneration. The example cited as the strongest proof of this is
the resurrection of Lazarus from the dead. He was summoned to life, and
then came forth.
Calvinism also insists that placing
regeneration before faith excludes man as a contributor to his
salvation, and therefore preserves all the glory for God. The Reformed
argument juxtaposes monergism (God is the only one who works in
bringing salvation) over against synergism (God and man both work to
bring about salvation), and insists that monergism alone is Biblical.
The reasoning is that if regeneration is contingent upon faith, then
man has worked to bring it about, and God does not get all the glory.
Analysis
Faith is Pleasing to God
The problem with this erroneous logic propagated by Calvinists is that
faith pleases God (Hebrews 11:6). The Bible suggests that the stronger
a man is in faith, the more God is glorified (Romans 4:20). Biblical
faith speaks of man casting himself upon the mercy of God with an
awareness of his total and absolute inability to contribute one iota to
his salvation.
In passages such as Romans 4:5, 16,
the apostle Paul paints a stark contrast between faith and works, and
excludes faith from the works category altogether. Paul taught that it
was faith that enabled grace to make the promise sure to all the seed
(the elect). Reformed theologians who label their opponents as
synergists and
semi-Pelagians for defending the biblical position of
faith-before-regeneration have no foundation whatsoever upon which
to stand!
Insight from John Wesley
John Wesley, in a message entitled The
New Birth, speaks of the two great works of justification and
regeneration in connection with our salvation. He rightly reasons that
though both of these Divine acts take place instantaneously in a moment
of time, justification must logically precede regeneration. His thought
is that in justification God does something FOR us, washing away our
sin and guilt, so that in regeneration he is free to do something IN
us. It is admittedly a fine point to argue since the scriptures
represent faith as requisite to both righteousness and life. The
point is Wesley properly understood the relationship between faith
and regeneration. Faith precedes regeneration; belief comes before birth!
Jesus and Nicodemus
Jesus Himself taught that this was
the case. In John 3, Nicodemus had asked: "How can these
things be?" in response to our Lord's teaching on the new
birth. In His answer, Jesus reached back to the Old Testament incident
involving a snake-bitten people, and a brass serpent on a rod in the
middle of the camp (John 3:14-15). The word went forth that a provision
had been made for snakebite. Those who had the death sentence in
themselves could receive healing and life for a look of faith! So which
came first, the look or the life? Jesus taught that in the new birth
(i.e., regeneration) the believing set the stage for the birthing!
John concluded this chapter saying: "He
that believeth on the Son hath everlasting life: and he that believeth
not the Son shall not see life; but the wrath of God abideth upon him"
(John 3:36). Did you catch that phrase in the middle? He that believeth
not the Son shall not see life!
For the intellectually honest student of
scripture, That single phrase alone slams the door shut on the
regeneration-before-faith doctrine, and essentially destroys the entire
system of Calvinism!
According to the Calvinistic view of
depravity, a sinner must receive life before he can believe. According
to Jesus and John, a man must believe before he can receive life! Who
do you trust on the matter?
Jesus and Lazarus
The argument from John 11 regarding
Lazarus appears rather formidable if you assume that Jesus meant it as
a picture of the new birth. But did he? The problem with this
assumption is the conflict it creates with John 3. The fact is Lazarus'
resurrection was intended to portray a physical resurrection in the
future, not spiritual regeneration. When Jesus called Lazarus by name,
he was not addressing the dead corpse. He was summoning the spirit of
this saved man from Abraham's bosom in order to reunite body and
spirit. In so doing, He demonstrated His power and glory as the
Resurrection and the Life! Regeneration, on the other hand, takes place
under an entirely different set of circumstances; that is, with soul
and body still in tact.
Paul and the Ephesians
The apostle Paul wrote to the
Ephesians concerning "all spiritual blessings in heavenly
places in Christ" (Ephesians 1:3). The operative phrase is "in
Christ" or its equivalent. He included the relationship
between the work of the Spirit and their faith, saying: "In
whom ye also trusted, after that ye heard the word of truth, the gospel
of your salvation: in who also, after that ye believed, ye were sealed
with that Holy Spirit of promise" (Ephesians 1:13). The word trusted
is italicized in the Authorized Version. The verb itself is not there,
but the Greek construction implies that the Ephesians had trusted
Christ in like manner as did Paul and his associates (1:12). The phrase
after that ye heard is the translation of an
aorist active participle. The literal rendering is, "having heard, ye
also trusted in Him." The phrase after that ye believed
is also an aorist active participle. The literal rendering is, "having
believed, ye were sealed." In Paul's mind, the hearing comes first,
then the believing, and then the sealing.
Three observations from Ephesians
1:13 are in order. First, both of the aorist (past) participles are
active voice. Paul as easily could have used the passive voice in both
instances to convey the sense of "having been made to hear" and "having
been made to believe." That certainly would have played into the hands
of Calvinism. But Paul employed the active voice under Spirit
inspiration to indicate that sinners are active participants (not to be
confused with contributors) in their salvation. Secondly, the Ephesians
had heard the word (logos) of truth. It appears that, in Paul's mind,
the logos and the rhema were interchangeable, both having the ability
to ignite faith in the hearers.
Lastly, we have the sealing of the
Spirit taking place after faith is exercised. This fact creates a
serious dilemma for the Calvinist. If regeneration (the new
birth) takes place in the elect prior to their exercise of faith, at
what point do they become sons? Is not regeneration synonymous with
sonship? Is it possible to have an unbelieving, unsealed son without
the earnest of his inheritance? Galatians 3:6 says: "Ye are
all the children [sons] of God BY FAITH in Christ Jesus."
In
John 1:12, the power (authority) to become a son of God was granted to
as many as received him. John taught sonship was a consequence
of believing on Jesus. In order for the Calvinist to
defend his regeneration-before-faith doctrine, he is obligated to
explain how it is regeneration does not actually result in sonship.
Let it be said that the
regeneration-before-faith doctrine cannot be supported by the truth of
scripture. It is nothing more than philosophical rationalism—the child
of human reason! The Calvinist is forced to take this position in
defense of total depravity (i.e., total inability) and unconditional
election.
God's
eternal decree and sovereign good pleasure with regard to redemption is
to save them that believe! The elect are those who have believed
through grace (Acts 18:27). There is nothing meritorious or synergistic
about their faith! God's work of regeneration takes place in response
to faith wrought by grace in the heart of a believing sinner! This in
no way detracts from the glory that God receives in redeeming His elect
from the hand of the enemy! It rather affirms and promotes that glory!
Top
|