THE NEW BIRTH | AdventAI

Publishing Committee · Battle Creek, Mich. · Nov 6, 1856

THE NEW BIRTH.

[The following we extract from a pamphlet entitled, “The Plain Way, or Conviction, Conversion and the New Birth,” published by J. Lenfest, Machiasport, Me.]

Do not the Scriptures teach that a man must be born again before he can see the kingdom of heaven?

They certainly do. The Saviour says, “Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.” John iii, 3.

Does not this new birth take place at conversion?

I think not. The Scriptures teach that it does not take place until the resurrection from the dead.

I have always understood that regeneration took place at conversion; but, if it is not so, I wish to know the truth in the case.

I am aware that yours is the popular idea of the new birth, but let us to the law and to the testimony. But what do you understand constitutes regeneration?

The common idea is that it is being changed from a state of sin to holiness; from the service of Satan to God.

Well, let us first find the meaning of the word, and then see how it is used in the Scriptures. The term regenerate is compound; i.e., composed of two words, re and generate. The term generate indicates the first birth. Re is a prefix, and, joined with generate, indicates a second birth. To be regenerated, then, one must, 1. Be born; 2 Die; and 3. Be raised from the dead. We find it used twice in the New Testament. The first instance is found in Matt. xix, 28, where the Saviour says to his disciples, “Verily I say unto you, that ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Here you see that regeneration, and the sitting of the Son of man in the throne of his glory, are simultaneous events.

I have always read this passage with the understanding that his disciples followed him in the act of regeneration.

That they followed him in the act? Did Jesus undergo a “moral regeneration”—a birth from sin to holiness?

No, no; it cannot be so. Jesus never sinned—consequently had no need to be regenerated in that sense; but when does he sit in the throne of his glory?

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.” Matt. xxv, 31.

It must be, then, that regeneration takes place at that time; for at his second coming the resurrection takes place. But where is the other text where this word is used?

In the letter of Paul to Titus, in which, speaking of the love and kindness of God towards us, he says, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” Titus iii, 5.

What is to be understood by the “washing of regeneration”?

Baptism, which is a sign of regeneration. As I showed you on a former occasion, we are “buried with Christ in baptism”—planted in the likeness of his death.” This shows that we are dead with Christ; and being “planted in the likeness of his death,” we shall be also in the likeness of his resurrection.” Thus, baptism becomes a sign of regeneration.

What is meant by “the renewing of the Holy Ghost?”

It has reference to the Spirit which we receive after baptism, and on account of which our “mortal bodies” will be quickened at the last day. Compare Acts ii, 38, with Rom. viii, 11.

This is altogether a new idea to me, that men are “born again” by the resurrection from the dead. Has there ever been an instance of it?

Yes; Jesus Christ himself experienced such a birth. Hence he is called “the first-born from the dead” [Col. i, 18,] and “the first-begotten from the dead.” Rev. i, 5.

This is plain, certainly; but are there any passages that as plainly teach that his people will be born in like manner?

I think that there are. The Saviour is called “the first-fruits of them that slept.” 1 Cor. xv, 20. Under the Levitical law the people were required to bring the first-fruits of their increase and present them to the Lord—afterwards, the entire harvest was gathered in. So, in this case, Jesus Christ is the first-fruits of them that slept; at his second coming, the entire harvest—all of his true followers—will be gathered into the garner of God. Think you that the first-fruits and the harvest resembled each other?

Without doubt they did; but will Jesus Christ and his people resemble each other?—will they be of the same character?

Doubtless they will. The apostle says, “Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same.” Heb. ii, 14. . . . “And as we have borne the image of the earthy Adam, we shall also bear the image of the heavenly.” Jesus Christ. 1 Cor. xv, 49.

How will this be brought about?

By the resurrection from the dead. Hence we look for the “Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” Phil. iii, 20, 21. We with Paul wait for the “adoption, to wit, the redemption of our body.” Rom. viii, 23. . . . For “it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is.” 1 John iii, 2.

Are there any other passages that teach that we are to be born again at the resurrection?

Yes; one very important text is found in Rom. viii, 29. Speaking of God, Paul says, “Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.”

Does the Saviour call his followers brethren?

He does; he is “not ashamed to call them brethren.” Heb. ii, 11. But what should you infer from the expression, “That he might be the first-born among many brethren?”

I must acknowledge that it looks reasonable that his followers will be born as he was—born from the dead, born by the resurrection; but are they not called the children of God now?

Yes; they are children by adoption, but not in the full sense of the word. The Saviour says of them who have a part in the first resurrection, “Neither can they die any more; for they are equal unto the angels; and are the children of God, being children of the resurrection.” Luke xx, 36. Why do you suppose they are called “the children of the resurrection?”

It must be because they are brought into being the second time by the birth from the dead.

True; the first birth introduced them into natural life; the second, or birth from the dead, introduces them into life eternal. Now, they are the children of God by adoption; by the birth from the dead, they become so in the full sense of the word.