Regeneration and Conversion

In the October issue we began to write something about regeneration and conversion. First we have mentioned what our forefathers have written about this; at the end we warned against confusing the common work of the Holy Spirit, which have much in common with each other.

At this time we will try to go a step further in this important topic. How does regeneration take place in the life of man? We cannot say that regeneration and conversion is of the will of the flesh, because the flesh, our corrupt and depraved nature, is full of enmity against the work of God in our heart. The flesh lusts against the Spirit; it fights against the grace of God as much as possible. It is never the will of the flesh when we are born again. By nature we prefer a life in the world above the service of God. This shows the state of death wherein we have brought ourselves.

Neither is regeneration of the will of man. Man’s corrupt will opposes the work of grace in the soul. It is clear that everything on the side of man is excluded; hence, we must be born of God.

The instrumental cause or means of regeneration is usually the ministry of the Word, when we speak in reference to people who have come to the years of discretion. So Paul was sent by Christ Himself into the Gentile world, to turn men from darkness to light and from the power of Satan to God. This means the Lord uses His Word as an instrument in His hands to the eternal welfare of mankind. How important it is therefore to use the means of grace, which the Lord has given us! When we do not attend worship services, it will testify against us in the day of days: “You did not want to listen to My Word, wherein the way was revealed how sinners can be saved.”

Not all men will be saved, but the elect only. All people deserve condemnation in Adam, but the question is still heard, “Will all people be saved in Christ?” Historically, we know better. Still there are many indifferent people, who hope for the best, even when they do not want to listen to the Word of God at all. Others follow the error of Origen, who taught that all people, even the devil, after some time of punishment will be saved. We think of Pelagius especially, who taught the free will of man and universal redemption. God’s Word and the forms of unity firmly deny the doctrine of universalism. We will not go deeper into this now, because this would sidetrack us.

Although not all people will be saved, it is not an excuse to hide ourselves behind the secret decree of God. Our fathers have justly stated in the Canons of Dordt, “It is not the fault of the Gospel, nor of Christ, offered therein, nor of God who calls men by the Gospel, and confers upon them various gifts, that those who are called by the ministry of God, refuse to come and be converted; the fault lies in themselves” (Head 3–4, Art. 9a).

Although we do not know whom the Lord has chosen, the necessity of conversion must be preached. True preaching must emphasize that man must be born again. So did John the Baptist. “Repent ye; for the ax is already at the root of the tree.” The Lord Jesus emphasized this to Nicodemus: “Except a man be born again.” The apostles did the same and showed the multitudes that the Son of Man had come to seek and to save that which is lost.

This work of grace can take place at any age. Most people are converted in their youth. Solomon has clearly said that the time of youth is the best time to seek the Lord, because later on worldly things occupy us more and more. Now we may not say that it is impossible to be saved when we have become old, because there are also promises in God’s Word for older people. When Joel prophesied in the Name of the Lord, he said: “I will pour my Spirit upon all flesh; and your sons and daughters shall prophesy and your young men shall see visions and your old men shall dream dreams.” This promise points to the work of the Holy Spirit in young and old.

Young people, take it to heart, because there is a great temptation in our youth to spend time in the wrong way, and some are prone to think that the service of the Lord can always be done later on. This is most of the time so different as we have stated before.

Each true conversion becomes visible in its fruit, more or less; it is impossible that a good tree will not bring forth good fruit. The quantity is not mentioned, but some good fruit will be found on a good tree. When we say that we are converted, but can live in and with the world, then it is not the true work of the Lord. We cannot serve two masters at the same time. How true it is what Rev. A. Hellenbroek has written: Justification and sanctification belong together. They differ from each other, but are inseparable. When we claim to be a child of God, then His righteousness is applied to us even when we do not have the assurance thereof in our life; but then it will be visible that we want to live with true believers.

As there are no two leaves the same on a tree, so the ways of the Lord are different with His church here on earth. We must not try to make a mold for all conversions because then we hinder the Lord in His dealings.

To a certain extent, all God’s ways are the same in conversion. All those who are arrested come to the knowledge of their misery, deliverance, and gratitude. The Lord is free as to how He works this out in man, as He is a sovereign God. He will never make a mistake in the leading of His people. As there are no two leaves the same on a tree, so the ways of the Lord are different with His church here on earth. We must not try to make a mold for all conversions because then we hinder the Lord in His dealings. What the one will learn first, can be experienced later by another. This is a warning to be careful in judging others, as it is possible to do much harm when we use our own conversion as a standard for others. If it is not the same as my way then it cannot be good —so it is often reasoned. This is a sure sign of our pride and can do much harm to the little ones in grace. Then we are a hindrance on the way to salvation. In Ezekiel 34 the prophet speaks of the fat and strong sheep, which do great harm to little ones. But the Lord says that He will visit them with judgment. So far we have seen that the Lord is the origin of spiritual work in the heart of the elect. He is free as to when He begins that good work in man, but conversions become visible and bring forth fruit to His honor. But what actually happens in the moment that the sinner is called from death to life?

In the moment of regeneration the Lord bestows grace upon the elect sinner, He grants faith in his heart. This faith draws the line of separation between those who are saved and those who are lost. This faith, implanted in regeneration, is a perfect work of God, without any defect. In the believer himself are many shortcomings and many times he cannot believe. Is this not a contradiction? We have to realize that there is a difference between the essence of faith and the exercise of faith. In regeneration the essence of faith is given, but growth in faith cannot be missed. Therefore it pleases the Lord to exercise His people, whereby they grow in faith. Hence, Lord’s Day 7 speaks of the essence of faith, but Lord’s Day 23 of the well-being of faith.

When we write about regeneration and conversion, we have to go to Lord’s Day 7 to see what happens in the life of the regenerate. The Heidelberg Catechism says in Q. 21, “What is a true faith? True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in His Word, but also an assured confidence, which the Holy Ghost works by the Gospel in my heart.”

In these well-known words of the catechism we find faith divided into three parts: knowledge, assent, and confidence. Knowledge we also find in historical and temporary faith, but that does not go deeper than the mind and the feelings. We can have much knowledge of God’s Word, but the mystery of salvation can still be hidden for us, because we do not understand the spiritual things. This is hidden for the wise and prudent. The secret of the Lord is with them that fear Him. And He will show them His covenant. All God’s children are instructed by the Lord as it is stated in the catechism.

The Holy Ghost uses the Word to give knowledge to His children. In the reading or preaching of God’s Word, the voice of the Lord is heard. We begin to see our condemnableness, our unwillingness, and impotence to do any good. So we receive knowledge of God and ourselves. A holy God cannot have communion with such sinners as we are outside of Jesus Christ. As a righteous God, He must punish sin. It is a difficult way for the flesh, we must not lose much, but everything on our side. We never come to an end with being instructed by the Lord.

Are we instructed by the Lord in such a way? It is a matter of eternal well or woe, so it is more than worthwhile to think about these things. But above all, that we may ask the Lord to instruct us as He has done with all His people through all ages. By this instruction we receive knowledge of God, of ourselves, and subsequently, of Christ. It does not begin with Christ as we hear so often, but it begins with knowing our misery. We become a lost sinner before God.

Is that true in your life? Then there is a good tiding for you in God’s Word: “The Son of Man has come to seek and to save that which is lost.”

Rev. AM. Den Boer is pastor of the Netherlands Reformed Congregation of Sioux Center, Iowa.

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