The Glorious Metamorphosis

J.A. Matteson
11.10.10

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead. 1 Peter 1:3

Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι' ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν.

Whether awareness of spiritual truth to the sinner dawns as something initially muted, remarkably distinct, or nuanced as an effect of the Father's regenerating mercy, it is nevertheless consistent in its outcome: a steadfast love toward and hope expressed as faith in the resurrected Lord Jesus Christ. We affirm that by grace through faith a man is saved. That the initiative of the transition from death to life is with God the Apostle is emphatically clear to articulate. In the passage before us God's sovereign work in redemption through the agency of His Spirit by means of the application of His Word is expressed unequivocally.

To the sinner the glorious metamorphosis from death to life appears and is often misinterpreted as his doing, for the Gospel is presented and he finds himself believing it, yet unbeknownst to him the new found faith expressed is the result of a prior work of grace; viz., the Spirit of God regenerating his dead heart of stone in bondage to sin, quickening the heart and creating a whole new nature, one inclined for the first time to the things of God, a nature drawn to that which earlier was considered detestable.

For what is the Apostle's boast? Is it not “according to His great mercy has caused us to be born again to a living hope”? According to what? Is a man born again according to his faith? No, for apart from grace faith is not present and is not possible. If a man is not born again as a result of his faith, then by what means is he born again? To this we ask, “What does the Apostle say?” And to this he answers plainly, it is according to God's mercy. Note carefully that grace is the antecedent of faith, apart from which the hope to which he speaks is not possible. With regard to this spiritual situation even the prophets lamented, “Who has believed our message?And to whom has the arm of the LORD been revealed?” (Isa. 53:1).

Is Peter alone in his assessment? No, for Paul too collaborates the necessity of God's preemptive action upon the human heart for faith to be present, “For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so” (Rom. 8:6-7). And we affirm too with David that every mind entering the world is born in the likeness of Adam into sin and by nature at enmity towards God (Ps. 51:5). Further we affirm that sarkos (σαρκὸς, flesh) is employed by the Apostle in reference to the unregenerate Adamic nature, that which is spiritually deaf, blind, stiff necked, and in all ways dead in terms of its responsiveness to and inclination towards God. Indeed the estate of the sinner apart from the grace of God may be rightfully described as utterly hopeless.

It is out of this condition of despair and hopelessness that God initiates the transformative process by His Spirit bringing life out of death (Eph. 2:12), for the children of promise are begotten in the likeness of Isaac the child of the free woman, Sarah, and not that of Ishmael the offspring of the slave woman, Hagar. Amidst this reality of spiritual gloom and doom the Apostle rejoices emphatically that it was the love of God towards those foreknown to Him that “caused us” to be born again. And the Greek verb “caused us” (ἀναγεννήσας, anagennaó) is an aorist active participle indicating that the sinner is a passive recipient of the grace by which the circumcision of the heart transpires resulting in having one's mind changed so that he lives a new life, one conformed to the will of God. Once born again the sinner possess a new living faith in the Son of God to eternally save him completely, and in His likeness his new confidence in a future resurrection in His glorious likeness remains unwavering. And what can we say with regard to the grace of God upon the hearts of whose to which it is directed? To what extent is its power effectual to bring life out of death and does it ever fail to do so? Its power is infinite and completes the purposes to which it is exercised; viz., to bring many sons and daughters to glory. And if there were any doubt of its power to save and keep the Lord Jesus Christ obliterates all speculations, “All those the Father gives me will come to me,” (Jn. 6:37) and “I give them eternal life, and they shall never perish; no one will snatch them out of my hand” (Jn. 10:28). And does this grace come to all or is it reserved for some? Again the Lord Jesus Christ answers, “but you do not believe because you are not my sheep” (Jn. 10:26), and “My sheep hear My voice, and I know them, and they follow Me” (Jn. 10:27). The sheep (the elect foreknown to the Father and predestined for salvation) are given ears to hear (quickened as a result of regeneration) and respond to the Word of God in faith. The rest (i.e., the goats) are passed over and hardened.

Beloved, your living hope to which the Apostle speaks is the result of your being born again and that marvelous reality is the result of God's redemptive initiative when you were were at enmity towards Him. You had no more involvement in your spiritual rebirth than you did in your physical birth; both took place as a result of the purpose or will of God. The Apostle leaves no room for depraved human imagination and pride to conclude that sinners are born again as a result of a faith they conjured up apart from the predicate grace of God quickening them to spiritual life. Indeed, he is explicit and his humbling clarity on this point is echoed consistently throughout Holy writ. Soli Deo gloria!

Copyright (c) 2010 Immutable Word Ministries ("The word of our God stands forever." Isa. 40:8).