When we hope to write about regeneration and conversion, it is not my intention to give a deep theological explanation, but more of a practical nature with the help of the Lord. I hope that I may write in all simplicity about this subject, which is of the greatest importance for all of us.

The ways of the Lord are different with all His children, but will it be well, we must be born again. The steps in grace may be different in the life of God's people, but we all must come to the knowledge that we have sinned against a holy, righteous, but also a well-doing God in thoughts, words, and actions.

Of course there is a great difference in knowing these things with our mind and experiencing them under the administration of the Holy Spirit. To know and to experience are different, but we may not say that they oppose each other. The Lord uses His Word to instruct the sinner for the first time or by renewal. Here it is applicable: unknown is unloved. He who has no intellectual knowledge of God, of his misery, and of the necessity of deliverance from Scripture, will not be active with it internally. But we must also say, that without internal labor we still go lost despite knowledge of the Word.

Only under the administration of the Holy Spirit this historical knowledge must be sanctified to instill true faith. Then we begin to comprehend the meaning and content of our confession, which was only theory before.

When we may experience this by the grace of God, then it will become a wonder to us, that the Lord has dealt with us, such a sinner and fool. Now we learn our spiritual ignorance and must ask: "Lord, show me the way I must go."

Our experience must be according to God's Word, because everything that is not according to Scripture will not be validated by God. I am afraid that many deceive themselves when speak­ing about regeneration and conversion.

We can divide regeneration into two parts: First, the narrow sense, which is the quickening, the making alive of the spiritually dead sinner. This is the work of the Lord only. Secondly, we can speak about regeneration in the wider sense, as it is worked out in man by the Lord. This is the consequence of regeneration and how it becomes visible in man.

Regeneration is clearly spoken of in the Five Articles against the Remonstrants, approved by the Synod of Dordt in 1618-1619. We read in Head 3 & 4, Article 12: "And this is the regeneration so highly celebrated in Scripture, and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid."

What is the fruit of this regeneration? We find the answer in the same article: "Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received."

Regeneration contains:

1. the quickening of the sinner, and
2. the renewal of the life

Of the renewal of life, our Belgic Confession states in Article 24: "We believe that this true faith being wrought in man by hearing the Word of God, and the operation of the Holy Ghost, does regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin."

When we compare what is written in the Canons of Dordt and the Belgic Confession, then it is evident:

1. that regeneration in the narrow sense, the quickening of the dead sinner, coincides with the implanting of faith, before the sinner is able to believe;
2. that regeneration in the wider sense, which is the fruit of the new creation and resurrection of the dead, follows after faith is given.

There is no objection against stating that conversion reveals regeneration. Conversion is then the fruit of regeneration in the narrow sense. This fruit of regeneration will become visible immediately. It is deceiving when we believe that a converted person can live for years and years in sin, before regeneration is revealed. There can be much strife in the life of man, but the fruits become visible.

In regeneration man is totally passive, it is the sole work of the Lord, but, by the work of the Lord, man becomes active. So we find regeneration in God's Word described sometimes as passive: "But (ye) are now returned unto the Shepherd and Bishop of your souls" (1 Peter 2:25), and sometimes in the active sense: "A great number believed and turned to the Lord" (Acts 11:21).

The cause of regeneration and conversion is God and not man, who has no power to do it, nor a desire for it. The Lord says: "Not by might, nor by power, but by my Spirit, saith the LORD of hosts" (Zech. 4:6b).

Man is dead in sin and trespasses; we are not able to quicken ourselves. As a dead person cannot do anything, so it is with the spiritually dead man.

The Lord Jesus said: "No man can come unto Me, except the Father, which has sent Me, draw Him." So the moving cause of our regeneration and conversion lies in God's love, grace, mercy and favor.

To get a better understanding of the nature of regeneration it is necessary to write what it is, but also what it is not. Most of the time it is easier to speak in the negative sense, hence, we will try to explain that much can resemble the work of God which is not of God.

1. All who have received the sacrament of baptism are not born again, as it is supposed in many churches today. These people never think of the example of Simon the Sorcerer, who was baptized, but God's Word does not say anything good of him: "For I perceive that thou art in the gall of bitterness, and in the bonds of iniquity" (Acts 8:23). The devil also has his followers among Christians. Baptism is a privilege, but no ground for eternity.
2. Being born again is not inherited by children from parents. One may receive a good, religious upbringing, so that he knows the Bible from the beginning to the end, but this does not automatically produce regeneration. Being reared in the truth can restrain a person from much sin, but it does not change the heart. A wolf is still a devouring animal, though it be in a cage. Joash the king of Judah was a religious King as long as Jehoiada, the High Priest, was alive, but after the death of his protector, he went another direction – away from the Lord.
3. Regularly we find in God's Word, but also in the practice of daily life, that people come to a remarkable change in their life. They turn from a worldly, wicked life to a more moral life, which is a great privilege, but not enough for eternity. The outside of the cup is cleansed, but even with the righteousness of the Scribes and Pharisees we cannot exist before God.
4. It is possible that a person with a wounded conscience or with impressions of death and eternity, may seem to possess the work of the Lord. The hypocrite can possess several out­ward marks which we find also in the life of God's people, and still miss the administration of the Holy Ghost. A person whose conscience is awakened, although lacking saving grace, can have great sorrow in conscience. Think of Pharaoh, Judas, Simon the Sorcerer, but none of them brought forth fruit to salvation. They are as a tree that blossoms in the spring, but in the fall there is no fruit on it. When there are deep impressions and fearful moments in our life, but it does not go further, then it is still the sorrow of this world. Those sorrows are a foretaste of hell.

A well-known example is Esau who shed bitter tears, but he did not find a place of (true) repentance, although he sought it (Hebrews 12:17). We all know the parable of the seed, whereof a part fell on the stony ground. It sprang up fast, but it withered away when the summer heat came. It can even go further, as we find in Hebrews 6:4-6a: "For it is impossible for those who once were enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God and the power of the world to come, if they fall away, to renew them again unto repentance."

This common work of the Holy Ghost leaves us separated from God. It does not drive us out to Christ. It lacks the special enlightening of the Holy Ghost.

For this time we will leave our topic, but we hope to come back at a later time to it, the Lord willing. But allow me to ask: Do you have experiential knowledge of these things? Let us examine ourselves. This is a serious subject. May the Lord grant us a hearing ear and an understanding heart. May there be serious examinations of heart among us, that we may know how matters stand between God and our soul. We may have a form of godliness, a name to live, and make a show in the flesh, and yet not be born again. What will it avail us when we have to appear before God, if we are destitute of the finished work of Christ?

If we are born again and taught of God, we have Christ formed in our hearts by the Holy Ghost, the hope of eternal glory, which hope is an anchor, sure and steadfast.

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.

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."