The Spirit in Regeneration
By John Orr Corliss
WHAT is regeneration?—It is a new generation of a single object or name. To generate a thing is to produce it; to bring it into life; to originate it. Then to regenerate anything would be to produce it anew, or give it a new life. Two regenerations are recognized in the Bible. The first is designated the “washing of regeneration” bestowed on individuals for their salvation, through the mercy of God (Titus 3:5); while the second relates to the renewal of all things earthly, when Christ shall assume His throne of glory among men (Matt. 19:28). In this final and complete regeneration, the Lord says, “Behold, I make all things new.” Rev. 21:5. By reference to that which precedes this statement, we learn what these “all things” include. First of all, the earth, originally projected by the breath or Spirit of God, but tainted and marred by man’s sinful conduct, will again respond to the creative fiat of Jehovah, and reappear in its original robes of infinite beauty. Even the atmosphere and sky above will become sublimely heightened in grandeur, to fit the changed condition below. A new city of gold and precious stones, enclosed in walls of jasper, pierced with gates of pearl, and arrayed in resplendent glory,—the holy “possession of peace” in its “beautiful garments,”—will descend from the presence of Jehovah, to become the capital of all the saved nations, and the attraction of every eye. But its magnetic charms do not consist alone in its twelve foundations of costly stones, in which are engraved the names of the twelve apostles of Christ; nor in the height of its unparalleled walls; nor its matchless gates, bearing the names of the twelve tribes of Israel; nor in its streets of transparent gold. No, indeed; no one of the things mentioned, nor all of them together, can draw the attention away from Him who will there be the central setting of all those beautiful environments. As the proclamation, set to heavenly music, shall be heralded forth, “The tabernacle of God is with men,” and, behold, “Thy God reigneth;” and as these words echo and reecho throughout every part of God’s fair domain, every face must surely be turned toward the point whence the charming sound proceeds. There will then be seen by all the redeemed the unspeakable glory of the throne of God and the Lamb; and they also will be permitted to look into the face of the King Himself, whom they have so long desired to behold. Then will appear the name of God in the foreheads of men, because they will have been restored to His glorious image. The joyous announcement from the throne itself, that “all things” are to be made new, will dry every tear fountain, which had in the former earth-life flowed so often and so freely. Death, sorrow, crying, and the last twinge of pain, are also buried in oblivion, as former things which have “passed away.” But such regeneration exceeds the limit of the unaided human comprehension, and properly so; for he whose mind has been confined to the narrow sphere of earthly conditions, has necessarily a dwarfed intellect regarding things of heavenly production. This fact is clearly expressed by the prophet when he said, “Since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside Thee, what He hath prepared for him that waiteth for Him.” Isa. 64:4. But while the spirit of man discerns only the things of men, the assurance is given that the Spirit of God not only traces out all the “deep things of God,” but it also reveals them to men. 1 Cor. 2:10. It is therefore very clear that one can not possibly understand these things without direct enlightenment concerning them; much less enter upon their possession. The reason is quite obvious; God having perfected through His own Spirit the wondrous device for man’s eternal happiness, it remains within the power of His Spirit alone, to reveal the system to those for whom it is prepared. It also follows that he who would understand the impressions of God’s Spirit in this, or in any other matter, must have his own faulty spirit regenerated, to be in direct relation to, and in perfect sympathy with, the faultless Spirit of Jehovah. In other words, he must “put on the new man, which is renewed in knowledge after the image of Him that created him.” Col. 3:10. When we consider the earth-born traits of men, and the change necessary to constitute them associates with everlasting innocence, the wonder is how the transition can possibly be effected. This is but one rule of the proceeding at which the natural mind balks, since the entire measure is an act of the infinite mind of Jehovah. The method of its accomplishment must therefore ever be outside the purview of human reason, and be accepted by faith alone, as an unsearchable mystery of the riches of God’s glory. So real, however, is this precious connection with the Holy One, that the world at large is able to recognize in those having a title to it, a “fellowship” of this hidden mystery, which forms a mark of distinction between them and the unregenerate. Eph. 3:9. But how is it possible for the fellowship of this sacredly obscure faculty in one, to be plainly discernable to the unrepentant world, and yet the foundation of it remain undiscovered? The answer must be, Because the mystery itself is Christ in man, acting through him physically and mentally. Dwelling thus in humanity, the result is a “new creature.” The words and actions of Christ are then manifest where once only sensual words and degraded actions filled life’s program. No one supposes for a moment that this human indwelling of Christ is His physical presence. When here in the flesh many centuries ago, He said emphatically that it would be advantageous to man for Him to go away; for, said He, “if I do not go away, the Comforter will not come unto you.” John 16:7. This Comforter,—the paracletos, “one called alongside of, for help,”—is none other than the “Spirit of truth, which proceedeth from the Father,” to bear witness to Christ in His personal absence. John 15:26. Because men do not permit the indwelling of the Spirit of Christ, by which their lives may be made conformable to His, they can not estimate the value of this greatest gift to the world. Those, however, who do receive the help offered, accept a legacy, which they appreciate because of its permanent indwelling, and controlling sway over them. John 14:16, 17. This phase of the subject will be further studied, however, in a succeeding article.