The word metanoia, used by the sacred writers and heaven-taught preachers of the New Economy as indicative of the first effect of faith, as has been often showed, is different from that which our word repentance fitly represents. It literally imports a change of mind; but, as Parkhurst, Campbell, and many others say, such a change of mind "as influences one's subsequent behaviour for the better." Dr. Campbell (Diss. vi., p. 3) says: "It has been observed by some, and I think with reason, that the former [metanoeo] denotes, properly, a change to the better; the latter [metamelomai] barely a change, whether to the better or to the worse; that the former marks a change of mind that is durable, and produces consequences; the latter expresses only a present uneasy feeling of regret, without regard to duration or effects: in fine, that the first may be translated into English, I reform, the second, I repent, in the familiar acceptation of the words." Now as every one who reforms repents, but as every one who repents does not reform, this distinction is necessary and proper; and there is nothing hazarded, nothing lost by translating the former I reform, and the latter I repent. There is something gained, especially in all places where we have the word in the imperative mood, because then it is of importance to know precisely what is intended. If we are commanded only to change our mind, or to be sorry for the past, we have obeyed when we feel regret; but if more than mere change of mind or regret is intended, we have not obeyed the commandment until we change for the better. Now it is, we think, very evident from various passages of the sacred writings of the Apostles, and from their speeches, that they commanded more than a simple change of mind as respected past conduct, or mere sorrow for the past. Peter commanded the thousands assembled on the day of Pentecost, who had changed their minds, and who were sorry for the past, to do something which they had not yet done; and that something is in the common version rendered repent, and in the new version reform, and in the old English Bible "amend your lives." The word here used is the imperative of metanoeo. Judas repented, and many like him, who never reformed; and, therefore, it is of importance that this distinction should be kept in view. But for a more full illustration and proof of this we must refer our readers to Note 39, page 74, Family Testament.

      Repentance is not reformation, but is necessary to it; for whoever reforms, must first repent. Reformation is, indeed, the carrying out of the purpose into our conduct. But as reformation belongs rather to [452] another part of our essay than the present, we shall, on the premises already before us, pause and offer a few reflections.

      In the preceding definitions of words and ideas, it would appear that we have a literal and unfigurative representation of the whole process of what is figuratively called regeneration. For, as we shall soon see, the term regeneration is a figure of speech which very appropriately, though analogically, represents the reformation or renovation of life of which we have now spoken.

      That the preceding arrangement is not arbitrary, but natural and necessary, the reader will perceive when he reflects, that the thing done, or the fact, must precede the report or testimony concerning it; that the testimony concerning it must precede the belief of it; that belief of the testimony must precede any feeling in correspondence with the fact testified; and that feeling must precede action in conformity to it. Fact, testimony, faith, feeling, action, are therefore bound together by a natural and gracious necessity, which no ingenuity can separate. And will not every Christian say, that when a person feels and acts according to the faith, or the testimony of God, he is a new creature--regenerate--truly converted to God? He that believes the facts testified in the record of God, understands them, feels according to their nature and meaning, and acts in correspondence with them--has undergone a change of heart and of life which makes him a new man.

      This is that moral change of heart and life which is figuratively called regeneration. We are not to suppose that regeneration is something which must be added to the faith, the feeling, and the action or behavior, which are the effects of the testimony of God understood and embraced; or which are the impress of the divine facts attested by Prophets and Apostles. It is only another name for the same process in all its parts.

      It may also be observed that numerous figures and analogies are used by the inspired writers to set forth this change, as well as other leading truths and lessons in the Bible. In their collective capacity Christians are called a kingdom, a nation, a generation, a family, a house, a flock, a city, a temple, a priesthood, etc. In their individual capacity they are called kings, priests, soldiers, citizens, children, sheep, branches, stones, etc. They are said to be begotten, born, regenerated, builded, engrafted, converted, created, planted. Now, under whatever figure they are considered or introduced, reason argues that every thing said of them should be expressed in conformity with the figure under which they are presented. Are they called sheep? Then he that presides over them is called a Shepherd; their enemies are wolves and dogs; their sustenance is the green pasture; their place of safety and repose, the sheepfold; their errors are wanderings and [453] strayings; their conversion, a return; and their good behavior a hearing of the voice, or a following of the Shepherd. Are they called children? Then collectively they are a family; they are begotten and born again; God is their Father; their separation is an adoption; Jesus is their elder brother; they are heirs of God; they live and walk with God. Are they priests? Jesus is their High Priest; the church is their temple; the Saviour is their altar; their songs, their praises are incense ascending to heaven; and their oblations to the poor, their works of love, are sacrifices most acceptable to God. Are they called citizens? The church is then the kingdom of heaven; Jerusalem is the mother of them all; formerly they were aliens, and their naturalization is regeneration. Are they called branches? Then Jesus is the true vine; his Father, the vine-dresser; their union with Christ, an engrafting; the disciple of the gospel, a pruning; and their good works are fruits of righteousness.

      Thus there is no confusion of metaphors in the Scriptures of truth, in the dialect of heaven. It is the language of Ashdod, it belongs to the confusion of Babel, to mingle and confound all figures and analogies. Hence we so often hear of being born again, without any allusion to a family or a kingdom! and of regeneration as antecedent to faith or repentance! Had a modern assembly of Divines been employed to accommodate the Scripture style to their orthodox sentiments, we should not have had to read all the Old Testament and all the historic books of the New, to find the subject of regeneration but once proposed to an alien, as the fact is; but then we should have found it in the history of Abel, of Enoch, of Noah, and of Abraham, if not in every section of the law of Moses, in the Prophets, and in the Psalms. John the Baptist, Jesus, and the Holy Twelve would have had it in every sermon; and true faith would have been always defined as the fruit of regeneration.

      But Jesus had a kingdom in his eye and in his discourse before he ever mentioned being "born again" to Nicodemus: for unless there was a family, a state, or a kingdom to be born into, it is impossible for any one to be born into it. And if the kingdom of heaven only began to be after Jesus entered into heaven; or, if it was only approaching from the ministry of John to the day of Pentecost, then it would have been preposterous indeed--an incongruity of which no inspired man was ever guilty--to call any change of heart or life a regeneration or a new birth. It is true that good men in all ages were made such by facts, testimony, faith, and feeling, by a change of heart, by the Spirit of God; but the analogy or figure of being born, or of being regenerated, only began to be used when the kingdom of heaven began to be preached, and when men began to press into it. [454]

      We are now, perhaps, better prepared to consider the proper import and meaning of "regeneration" in general, and of "the bath of regeneration" in particular.

[A. C.]      

Source:

Alexander Campbell. "Reformation." The Millennial Harbinger Extra 4 (August 1833): 349-351.

[MHA1 452-455]