Using Human Examples to Illustrate Regeneration and New Birth
Regeneration, often referred to as "new birth," is a theological concept describing a spiritual transformation in an individual, signifying a transition from spiritual death to life [1]. The Greek term palingenesia, translated as regeneration, literally means "new birth" and was used by classical writers to describe the renewal seen with the return of spring [1]. In the New Testament, this concept is found in passages such as Matthew 19:28, where it is linked to the "restitution of all things," and Titus 3:5, where it denotes a change of heart [1]. This change is also described as passing from death to life (1 John 3:14), becoming a new creation in Christ (2 Corinthians 5:17), being born again (John 3:5), and a renewal of the mind (Romans 12:2) [1].
The necessity of regeneration is rooted in the biblical understanding of humanity's fallen state. Scripture teaches that all human beings are born with a sinful nature [3]. This inherent sinfulness is not merely the commission of individual acts but a condition of the heart [3]. For instance, Psalm 58:3 states that humans are "born sinners," and Psalm 51:5 further elaborates on this innate condition [3]. The sin of the first pair, Adam and Eve, is described not merely as eating forbidden fruit but as a profound act of self-love, dishonor to God, ingratitude, and disobedience, preferring the creature over the Creator [5]. This original sin resulted in a universal state where both Gentiles and Jews are "under sin's power" and cannot earn God's favor through their own actions [7]. Sin is characterized as rebellion against God [6] and is linked to the devil, with those who commit sin being described as "of the devil" [4]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while those who imitate the devil become his children, the devil does not "beget" or "create" in the same way God does [4]. This fallen nature means that individuals are spiritually dead and incapable of initiating their own spiritual renewal [1].
Regeneration is often understood as a divine act that reverses this spiritual death, imparting new spiritual life. John Gill, commenting on John 1:13, explains that this birth is "not of blood," meaning it is not due to physical lineage, circumcision, or any human effort or ritual [11]. Instead, it is a spiritual quickening by the Spirit and grace of God, where Christ is formed within individuals, making them partakers of the divine nature and new creatures [11]. This transformation is not something humans can achieve on their own; it is a work of God.
The concept of regeneration is frequently illustrated through metaphors that highlight its transformative nature. One prominent illustration is the "putting off the old man and putting on the new man." Paul writes in Colossians 3:10, "and have put on the new man, who is being renewed in knowledge after the image of his Creator" [2]. John Calvin, in his commentary on Philippians, Colossians, and 1-2 Thessalonians, notes that this passage offers a definition of regeneration, comprising two parts: "the putting off of the old man, and the putting on of the new" [10]. The "old man" represents the corrupt, fallen nature inherited from Adam, which is described as "old and frail" and tending towards ruin [10]. The "new man," in contrast, is what is obtained through Christ, which "remains for ever, and is not frail; but, on the contrary, tends towards immortality" [10]. This "new man" is not a static state but is "being renewed" in knowledge, continually progressing towards completion [13]. This renewal aims for a perfect knowledge of God, which ultimately excludes all sin [13].
Another illustration of regeneration is the metaphor of crucifixion and resurrection. Adam Clarke, in his commentary on Romans 6:6, uses the analogy of a seed planted in the earth. The "old man" is "crucified with him," meaning that the old, sinful nature is put to death [12]. Just as a seed appears to perish in the ground, with its outer parts decaying to nourish the new plant, the old self is "crucified" to allow the new life to emerge [12]. This process signifies a radical break from the former way of life, where the power of sin is broken, and the individual is freed to live a new life in Christ. The believer is claimed by Christ, and in Christ, they are ultimately claimed by God [9].
The ongoing nature of regeneration is also emphasized. While the initial act of new birth is instantaneous, the process of renewal is continuous. The "new man" is "being renewed" (Greek: anakainottmenou), indicating an ongoing development towards a perfectly renewed nature [13]. This means that even after regeneration, believers may still commit sins [8]. However, the difference is that the godly "fight against" their sinful nature, unlike the wicked who indulge it [3]. To claim "we have not sinned" after regeneration would be to make God a liar [8]. The struggle against sin continues, but the regenerated individual has a new capacity and desire to pursue righteousness.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Regeneration — Only found in Matt. 19:28 and Titus 3:5. This word 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 Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the ”
- Colossians “and have put on the new man, who is being renewed in knowledge after the image of his Creator, -- Colossians 3:10”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- 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”
- John (Baptist/Reformed) “John Gill on John 1:13: Which were born not of blood,.... Or bloods, in the plural number. The birth, here spoken of, is regeneration, expressed by a being born again, or from above; by a being quickened by the Spirit and grace of God; by Christ being formed in men; and by a partaking of the divine nature; and by being made new creatures, as all that believe in the name of Christ are; and which is the evidence of their being the sons of God: and now this is owing not to blood, or bloods; not to the blood of circumcision; or of the passover, which the Jews had an high opinion of, and ascribe li”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 6:6: Our old man is crucified with him - This seems to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the rudiments of the future plant; and the lobes, or body of the seed, which by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant, and support it till it is capable of deriving grosser nourishment from the common soil. The bod”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:10: the new man--(See on Eph 4:23). Here (neon) the Greek, means "the recently-put-on nature"; that lately received at regeneration (see on Eph 4:23-24). which is renewed--Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion. in knowledge--rather as the Greek, "unto perfect knowledge" (see on Col 1:6; Col 1:9-10). Perfect knowledge of God excludes all sin (Joh 17:3). after the image of him that created him--namely, of God that created the new man (Eph 2”