Gospel Regeneration Verses?
QUESTION
I’m from a typical Calvinistic (traditional reformed) background and recently reading more broadly to examine some specifics of that belief and others that also say they hold to sound Biblical convictions. I can see you try to hold on to certain Biblical convictions, as many in the reformed circles say they do too, but clearly it’s a different kind of thinking or reading, I guess.
It has much to do with some specifics, I think, like “conditions to get in” or “provisions when you are in” or as you call it “sonship and discipleship.” To me it’s absolutely astonishing that such big differences even exist today and separate entire congregations and denominations in their convictions. While all reading the same book and even having the same history at our disposal. I mean, minor interpretation differences will probably always be there, but these are big differences. You might even say gospel-shaping and distorting differences and these are just the two I named.
Some passages that I am curious about include: 1 Peter 1:23, James 1:18, 1 Corinthians 4:15, and 1 John 3:9. Those passages seem to speak of the gospel or preaching as an instrumental means in regeneration, but at the same time we know that God regenerates sovereignly through His Holy Spirit. So what are we to think of these passages?
The other passages I would like you to comment on are II Timothy 2:12-13 and Romans 3:3. How are we to read such combinations? Whats is in view here? Is it just Timothy and his role or calling? In what way does it apply to all Christians? Is verse 12 speaking of an unrepentant denying? But that also brings other questions with regards to verse 13 in speaking of those who are His.
I hope you have some time and helpful thoughts on these. Thank you very much for what you do.
ANSWER
Thank you for your question. The passages you reference cover a lot of ground so I’ve written a line by line response below:
Can I have some thoughts from you on certain passages of Scripture? I’m from a Typical Calvinistic (traditional reformed) Background and recently reading more broadly to examine some specifics of that belief and others that also say they hold to sound Biblical convictions. I can see you try to hold on to certain Biblical convictions, as many in the reformed circles say they do too, but clearly it’s a different kind of thinking or reading, I guess.
That is correct. I come to some very different conclusions in my reading of the bible and affirmation of sovereign grace precepts compared to most Calvinists or Reformed Christians. I believe that Primitive Baptist doctrine resolves numerous issues that linger in Reformed theology, issues that Reformed theologians either refuse to consider or dismiss as antinomies.
It has much to do with some specifics, I think, like “conditions to get in” or “provisions when you are in” or as you call it “sonship'& discipleship.”
The distinction between sonship and discipleship is critical and I believe many in our time conjoin and confound the two.
To me it’s absolutely astonishing that such big differences even exist today and separate entire congregations and denominations in their convictions. While all reading the same Book and even having the same history to our disposal from which also important lessons are to learn. I mean, minor interpretation differences will always be there probably, but these are big differences. You might even say Gospel-shaping and distorting differences, and these are just the two I named.
Yes. Yet there is no doubt that the bible predicts that there will be a great deal of departure from the truth in the latter times. So it is at once astonishing and expected. While the devil cannot undo the saving work of Christ on behalf of his people, it seems he has been permitted to confound the minds of many of God’s people with false doctrines. In so doing, the devil is able to affect a man’s discipleship but not his sonship.
Some passages that I am curious about include: 1 Peter 1:23, James 1:18, 1 Corinthians 4:15, and 1 John 3:9. In some sense, those passages seem to speak of the gospel or preaching as an instrumental means in regeneration, but at the same time we know that God regenerates through His Holy Spirit, sovereignly. So what are we to think of these passages?
These are passages that many hold up as evidence of gospel instrumentality in regeneration. I think a closer look into them is revealing.
I PETER 1:23
“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” (I Peter 1:23)
For this “word” to be the gospel, we would have to regard the gospel as incorruptible. That is manifestly untrue. The bible teaches that there are those who pervert the gospel (Galatians 1:7). What’s more, this “word” is explicitly defined two verses later, “But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.” (I Peter 1:25). Here we see that this “word” is NOT the gospel, but is that “which by the gospel is preached unto you.” Simply put: that word is Christ.
JAMES 1:18
“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (James 1:18)
I believe this verse describes “gospel begetting,” the bringing forth of the gospel-converted Jews into the New Testament church. Their reception of the gospel made manifest (brought forth) that they were His people, the firstfruits of the NT church. This “gospel begetting” is mentioned by Paul in the first epistle to the church at Corinth when he says, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.” (I Corinthians 4:15)
The other passages I would like you to comment on are II Timothy 2:12-13 and Romans 3:3. How are we to read such combinations?
Let’s look at those passages as well…
I Timothy 2:12-13
“If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself.” (II Timothy 2:12-13)
This passage is speaking of temporal matters where the first two are involved and eternal or covenantal matters in the third instance. I believe it intends something like, “There is suffering associated with living in the Kingdom of God in this lifetime but it brings with it an association with the present Kingdom and rulership of Christ. If we deny him in practice, we may miss out on many blessings that would have otherwise been ours. If we fail to believe, by making shipwreck of faith or terrible inconsistency in our duties, it cannot affect our eternal destiny, since that is based entirely on the work of Christ.”
Whats is in view here? Is it just Timothy and his role or calling? In what way does it apply to all Christians? Is verse 12 speaking of an unrepentant denying?
I believe verse 12 is an exhortation to avoid denying Christ and to submit to his rulership to maintain proper fellowship with God as a member of his Kingdom.
But that also brings other questions with regards to verse 13 in speaking of those who are His.
Notice Paul says that WE are those who might suffer, deny, or exhibit unbelief. This is something that he believed regenerate Christians were capable of doing. That includes Timothy, the flock under Timothy’s care, and even Paul himself. It follows that the ill-effects he mentions therefore do not have eternal but temporal consequences.
Romans 3:3
“For what if some did not believe? Shall their unbelief make the faith of God without effect?” (Romans 3:3)
This passage affirms that it is God’s faithfulness (“the faith of God”) that makes covenantal matters certain, not our belief of such. I’ve often said, “Believing something never makes it so.” That is relentlessly true. By embracing the truth, we can experience the peace and rest of the gospel. Failure to believe it, as I suspect all of God’s sheep do at times, does not somehow undo the work of Christ on our behalf (it does not make the gospel untrue), but it does radically affect our assurance and enjoyment of grace as an experiential reality.
- Elder Daniel Samons