Consistency of Extrabiblical Examples with Reformed Tradition

The concept of regeneration, or being "born again," is a foundational doctrine in Reformed theology, emphasizing a transformative work of God in an individual's life. This transformation involves a putting off of the "old man" and a putting on of the "new," leading towards immortality ^[6]. This process is not merely an outward conformity to moral standards but an inward spiritual change that renews the mind and reorients motives and ends ^[5].

The biblical basis for regeneration is found throughout Scripture. The Old Testament, for instance, anticipates a new covenant where God's law would be written on the hearts of His people, ensuring permanent obedience through effectual grace ^[10]. This contrasts with the Old Testament covenant made with the fathers ^[10]. The New Testament further develops this concept, with passages like Romans 12:2 urging believers not to be conformed to the world but to be transformed by the renewing of their minds ^[5]. Paul also speaks of this transformation in terms of putting off the old self and putting on the new self, created after the likeness of God ^[6].

Regeneration is closely linked with other core Christian doctrines. It is considered a "first principle of the gospel" ^[1]. The idea of a renewed mind serving the law of God, even while the flesh struggles with the law of sin, highlights the ongoing spiritual battle within the believer ^[9]. This internal struggle underscores the necessity of God's grace, which is the channel of deliverance through Jesus Christ ^[9].

The concept of regeneration also implies a departure from "divers" or "strange" doctrines that are foreign to the truth ^[8]. Instead, believers are to be "established with grace," rather than with external observances or dietary laws ^[8]. This emphasis on inward transformation over outward ritual is a hallmark of Reformed thought.

The idea of Christ's total knowledge of His people, their activities, and circumstances, as seen in Revelation 2:2-3, reinforces the depth of this spiritual transformation ^[4]. Christ knows the perseverance and faithfulness of His followers, their correct theology, and their ability to discern truth from falsehood ^[4]. This divine knowledge implies an intimate relationship with those who have been regenerated.

The doctrine of regeneration is also connected to the broader theme of God's faithfulness and mercy. For example, Romans 15:5, which speaks of God granting steadfastness and encouragement, cross-references Exodus 34:6, where God is described as merciful and gracious ^[2]. Similarly, Psalm 27:1, declaring the Lord as one's light and salvation, cross-references Exodus 15:2, which praises God as strength and song ^[3]. These connections suggest that the transformative work of regeneration is rooted in God's unchanging character.

The concept of regeneration is distinct from merely adhering to traditional interpretations of the law. Jesus, in Matthew 5:21-47, contrasts his own teaching with misinterpretations of the law, revealing God's will as it contrasts with human traditions ^[7]. He emphasizes that true righteousness demands reconciliation and goes beyond merely refraining from outward sin ^[7]. This aligns with the idea that regeneration involves a deeper, inward change rather than just external compliance.

The importance of moving "unto perfection" and not laying the foundation of repentance a second time is also highlighted in discussions of Christian growth following regeneration ^[11]. This suggests that regeneration is a foundational experience upon which further spiritual development is built ^[11].

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
OpenBible.info “Cross-reference: Rom.15.5 → Exod.34.6 (confidence: 12 votes)”
OpenBible.info “Cross-reference: Ps.27.1 → Exod.15.2 (confidence: 100 votes)”
Revelation (Protestant academic) “Tyndale House on Revelation 2:2: 2:2-3 I know: This repeated refrain (2:9, 13, 19; 3:1, 8, 15) shows Christ’s total knowledge of his people, their activities, and their circumstances. • The Ephesian Christians had a correct theology marked by perseverance and faithfulness. They had examined various claims, exercised discipline on evil people, could tell what is true and what is false, and had patiently suffered for their faith in Christ.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:2: And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattain”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.2: through Christ. And as what we have from Adam becomes old, 439 439 “ Deuient vieil et caduque ;” — “Becomes old and frail.” and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the putting off of the old man , and the putting on of the new , and of these Paul here makes mention. It is also to be notice”
Matthew (Protestant academic) “Tyndale House on Matthew 5:21: 5:21-47 You have heard. . . . But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions. 5:21 our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing mur”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 7:25: I thank God--the Source. through Jesus Christ--the Channel of deliverance. So then--to sum up the whole matter. with the mind--the mind indeed. I myself serve the law of God, but with the flesh the law of sin--"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man; although that corrupt nature which still remains in me listens to the dictates of sin." Note, (1) This whole chapter was of essential service to the Reformers in their contendings”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”
Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 6 (introduction): We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's con”

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