WHY REGENERATION COMES BEFORE FAITH

Regeneration in Reformed Theology: The New Birth in the Ordo Salutis

Understanding Regeneration

In Reformed theology, regeneration—often called the “new birth”—is the sovereign act of God by which He imparts spiritual life to a sinner who is spiritually dead. It is not a cooperative effort between God and man, but a monergistic work: God alone acts, and the sinner, who is incapable of responding until this new life is granted, is entirely passive in the moment of regeneration.

This concept arises from texts such as John 3:3–8, where Jesus tells Nicodemus, “You must be born again,” and from Ephesians 2:1–5, where Paul writes that we were “dead in trespasses and sins” until God “made us alive together with Christ.” The Reformed understanding emphasizes that regeneration is the cause—not the result—of faith.

We also should take into account Ezekiel 36:26-27 when it talks about God removing our old heart of stone and giving us a new heart of flesh.  This is very important because our old heart of stone hates God and loves sin.  When we suddenly find ourselves desiring God and hating our sin, that is when we are able to WILLFULLY surrender to Christ.  This heart exchange is the moment of regeneration and we’ve been given new life. ---------------------------------------------------------------------------------------------------------------

Regeneration in the Ordo Salutis

In the ordo salutis (Latin for “order of salvation”), regeneration occupies a crucial position. The Reformed order typically unfolds as follows:

• Election – God’s eternal choice of certain individuals to salvation (Ephesians 1:4–5).
• Effectual Calling – The gospel call made effective by the Holy Spirit (Romans 8:30).
• Regeneration – The instantaneous impartation of new spiritual life (John 3:8; Titus 3:5).
• Conversion – The sinner’s response of repentance and faith, made possible by regeneration.
• Justification – God’s declaration of righteousness based on Christ’s merit.
• Adoption – Becoming sons and daughters of God.
• Sanctification – The progressive work of holiness throughout the believer’s life.
• Glorification – The final transformation into Christ’s likeness.

Within this framework, regeneration precedes faith and repentance. Faith, in the Reformed view, is the fruit of regeneration, not its cause. As John Calvin wrote, “Faith is the principal work of the Holy Spirit, whereby we receive the benefit of Christ’s regeneration.”

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The Free Will View: Regeneration After Faith

In contrast, Arminian or “free will” theology places regeneration after faith. In this view, human beings, though fallen, retain the ability to respond to God’s offer of salvation through prevenient grace—a grace that enables, but does not ensure, belief. According to this position:

• The gospel call is universal.
• The sinner can choose to respond positively or negatively.
• Upon exercising faith in Christ, the believer is then regenerated by the Holy Spirit.

Thus, for those who hold to free will theology, regeneration is conditional—it follows the sinner’s decision to believe. Faith causes the new birth rather than results from it. This synergistic view sees human response as cooperating with divine grace.

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Why the Order Matters

The difference between these two views is not merely academic. It speaks to the heart of the gospel itself—whether salvation is ultimately a work of God alone or a cooperative process between God and man. The Reformed doctrine of regeneration safeguards the truth that salvation is entirely by grace. A spiritually dead person cannot choose life; rather, God must first breathe life into the soul, enabling the heart to believe.

As the Westminster Confession of Faith (10.1) states:

“All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call… enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh.”

This transformation is regeneration—it is God’s work from start to finish.

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Conclusion

Regeneration, according to the Reformed tradition, is not something we do but something done to us. It is the miracle of new life in the soul—the moment when God says, “Let there be light,” and the darkness of spiritual death gives way to faith and repentance.

In contrast, free will theology maintains that man’s response triggers regeneration. The Reformed position, however, finds deeper comfort and greater assurance in knowing that the same God who elects, calls, and justifies also gives new life to the dead heart—so that none may boast, but all may glory in His grace alone.