Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXVIII
James Dodson
CHAPTER XXVIII.
On Regeneration, Adoption, Reconciliation, and Liberation.
I. The other celebrated Names of Divine Benefits are chiefly four: Regeneration, Adoption, Reconciliation, and Liberation, which declare those prior benefits under another notion.
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II. REGENERATION, almost agreeing with Calling, as it were a Repeated Generation, John 3:3. ἐὰν μή τις γεννηθῇ ἄνωθεν [unless someone is born from above], is not understood here of the Renewal of the whole World, as Matt. 19:28. ἐν τῇ παλιγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ [in the regeneration, when the Son of Man shall sit upon the throne of his glory], but of individual Elect persons, Tit. 3:5. διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου [through the washing of regeneration and renewal of the Holy Spirit]. And it is defined: A Benefit of the Covenant of Grace, by which the elect, on account of the merit of Christ, through the ministry of the Word, are endowed with a new spiritual nature and life, manifesting itself through vital operations, unto their salvation and the praise of Divine grace.
III. It is God, the fountain of all life, who regenerates through the Spirit, John 3:5, 6, 8. “unless someone has been born of water and the Spirit,” &c.; “and that which is born of the Spirit is spirit,” &c. James 1:18. βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας [having willed it, he brought us forth by the word of truth], &c.; from the womb of the Church, and the seed of the Word, Gal. 4:26. ἡ δὲ ἄνω Ἱερουσαλήμ, ἐλευθέρα ἐστίν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν [but the Jerusalem above is free, which is the mother of us all]. 1 Pet. 1:23. ἀναγεγεννημένοι, οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, διὰ λόγου ζῶντος Θεοῦ καὶ μένοντος εἰς αἰῶνα [having been born again, not of corruptible seed, but of incorruptible, through the living and abiding word of God], &c.; and indeed according to Grace, promised in the Covenant, Tit. 3:5. κατὰ τὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς [according to his mercy he saved us], &c.
IV. The Elect are regenerated, alone and all, 1 Pet. 1:3, 4. ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν [having begotten us again unto a living hope], &c.; and they are considered as Dead in sins, Eph. 2:1, 2. “you who were dead in trespasses and sins, in which ye formerly walked,” &c.; so that no dispositions of their own to new life can be imagined.
V. No Impulsive Cause is here besides the Grace of God in Christ, James 1:18. βουληθεὶς ἀπεκύησεν ἡμᾶς [having willed it, he brought us forth], &c., while all preceding merits, through
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man’s absolute Impotence, and the sole Discretion of God, are refuted.
VI. But God infuses a New Nature and Spiritual Life, 2 Cor. 5:17. εἴ τις ἐν Χριστῷ καινὴ κτίσις [if anyone is in Christ, he is a new creature]. Eph. 2:10. “for we are his workmanship, created in Christ Jesus.” Gal. 2:20. “what I now live in the flesh, I live by faith in the Son of God.” Col. 3:3. “your life is hidden with Christ in God,” &c.; which manifests itself through Vital Operations: first, Vegetative ones, 1 Pet. 2:2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα αὐτῷ αὐξηθῆτε [as newborn infants, desire the rational, pure milk, that by it ye may grow]. 2 Pet. 3:18. “grow in grace and in the knowledge of our Lord and Savior Jesus Christ,” &c.; then Sensitive ones, Eph. 1:18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας ὑμῶν [the eyes of your understanding having been enlightened]. Rev. 2:7. ὁ ἔχων οὖς ἀκουσάτω [he that has an ear, let him hear], &c.; then Rational ones, 1 Cor. 2:12, 15. ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν [that we may know the things freely given to us by God], &c. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα [but the spiritual man judges all things], &c. Rom. 7:18, 22. τὸ γὰρ θέλειν παράκειταί μοι [for to will is present with me], &c. συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον [for I delight in the Law of God according to the inner man], &c.
VII. ADOPTION, agreeing at once with Justification and Calling, here strictly denotes the Assumption of a Stranger as a Son, such as is also customary among men; not the fuller declaration of an assumption already made, in which sense the word is read in Rom. 8:23. υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν [waiting for the adoption, the redemption of our body]. But this is: A Benefit of the Covenant of Grace, by which the elect, by nature strangers, are adopted into domestic sons and heirs of God on account of Christ, unto their salvation and the glory of God.
VIII. And Adoption is the Work of God, economically of the Father, Eph. 1:5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν [having predestinated us unto adoption through Jesus Christ unto himself]. 1 John 3:1. “Behold what
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love the Father has given to us, that we should be called sons of God,” &c.; and indeed of Federal Grace, since Adam was the son of God by Creation, and did not have an actual Right of Heavenly Inheritance.
IX. The Elect are adopted, alone and all, Eph. 1:5. προορίσας ἡμᾶς εἰς υἱοθεσίαν [having predestinated us unto adoption]. Gal. 3:26. “all are sons of God by faith in Christ Jesus,” &c. For although under the New Testament a Greater Declaration of Adoption is made, internal and external, nevertheless Adoption itself must not be denied to the Faithful of the Old Testament, against Deut. 14:1. “ye are sons of Jehovah your God.” Ps. 103:13. “as a father has compassion on his children, Jehovah has compassion on those who fear him.” Isa. 63:16. “because thou art our Father,” &c.; since they were also heirs and friends of God, Lam. 3:24. “Jehovah is my portion, says my soul; therefore I will wait for him.” Ps. 73:23, 24. “I am continually with thee; thou hast held my right hand; thou shalt guide me with thy counsel, and afterwards receive me to glory,” &c.
Objection. 1. That in the promises and Apostolic writings Adoption is claimed for the New Testament, 2 Cor. 6:18. Gal. 4:5. 1 John 3:2.
Reply A wider Extension and greater Declaration of it is indicated; or sometimes the opposition is not of the Old and New Testament, but of the former State of Sin and the Grace that follows.
Objection. 2. That believers were formerly treated servilely, Gal. 4:1, 2.
Reply This no more removes Sonship than in an infant heir, or a child; and that Servitude is often too greatly exaggerated by some.
X. These are considered as by nature Strangers, and Sons of the Devil rather than of God, Eph. 2:12, 13. ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραήλ, καὶ ξένοι τῶν διαθηκῶν τῆς
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ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ [of the promise, having no hope, and without God in the world]. John 8:44. “ye are of your father the Devil,” &c. Nor is there therefore anything in them which moves God to Adoption.
XI. They are assumed into the Family of God, as Children, Eph. 2:12, 13. νῦν δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι τοῦ Χριστοῦ [but now in Christ Jesus ye who once were far off have been made near by the blood of Christ]. Hos. 1:10. “it shall be said to them, Sons of the living God.” John 1:12. “as many as received him, to them he gave power to become sons of God,” &c.; admitted to holy Familiarity with God, Eph. 3:12. ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ [in whom we have boldness and access with confidence through faith in him]. Rom. 8:15. “for ye have not received the Spirit of bondage again unto fear; but ye have received the Spirit of adoption, in whom we cry, Abba, Father;” and to a New Name, 1 John 3:1. “that we should be called sons of God;” and to the Inheritance of the same, Rom. 8:17. “if sons, also heirs; heirs indeed of God, but coheirs with Christ.” 1 Cor. 3:21, 22, 23. “for all things are yours, whether Paul,” &c.; “all things are yours,” &c. Nor can the Spirit of Adoption be plainly separated from this Assumption, although its measure and operations vary.
XII. RECONCILIATION, again corresponding to Calling and Justification, is defined, not with respect to men, but with God: A Benefit of the Covenant of Grace, by which the elect, by nature enemies of God, are brought through the blood of Christ and the Spirit to glad peace and friendship with God, unto their eternal salvation and the Divine glory.
XIII. It is the work of God in the Son, 2 Cor. 5:18, 19. τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ [and all things are of God, who reconciled us to himself through Jesus Christ], &c. ὡς ὅτι Θεὸς ἦν ἐν Χρι-
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στῷ κόσμον καταλλάσσων ἑαυτῷ [that is, God was in Christ reconciling the world to himself], &c. Eph. 2:14, 16. “For he himself is our peace,” &c. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ [and that he might reconcile both in one body to God through the cross, having slain the enmity in himself]. He is also the same Author of that Grace, Col. 1:19, 20. ὅτι εὐδόκησε τὸ πλήρωμα κατοικῆσαι, καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτὸν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ, αὐτοῦ [because it pleased the fullness to dwell, and through him to reconcile all things to himself, having made peace through the blood of his cross], &c.; finding place nowhere else than in the Covenant of Grace, since Adam, while whole, was separated from God by no sin.
XIV. The Elect are reconciled, alone and all, Col. 1:20. τὰ πάντα [all things], &c. εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς [whether the things upon the earth, or the things in the heavens]. 2 Cor. 5:19. “God was in Christ, reconciling the world to himself,” &c. The faithful of the Old Testament are also to be called Friends of God from this, Isa. 41:8. “the seed of Abraham my friend,” James 2:23. καὶ φίλος Θεοῦ ἐκλήθη [and he was called the friend of God], &c.; although that which was required for procuring Reconciliation was finally perfected by Christ under the New Testament.
XV. They are considered as Enemies of God, Rom. 5:10. εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ [for if, being enemies, we were reconciled to God]; both Actively, by their hatred of him, Rom. 1:30. θεοστυγεῖς [haters of God]. Rom. 8:7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν, τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται [because the mind of the flesh is enmity against God; for it is not subject to the Law of God, nor indeed can be]; and Passively, by God’s wrath against sin, Isa. 59:2. “but your iniquities have divided between you and your God, and your sins have hidden his face from you, that he does not hear.” Eph. 2:3. “and we were by nature children of wrath,” &c. Hence there is nothing here in man which moves God to enter into peace with him anew, 2 Cor. 5:19. “because God was in Christ, reconciling the world to himself.”
XVI. God joins these to himself by the bond of Peace and Friendship,
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so that they themselves love God, Ps. 18:2. “I will love thee, O Jehovah, my strength,” &c.; and, in turn, are loved by him with the highest Benevolence, Isa. 49:15, 16. “Can a woman forget her suckling child, so that she should not have compassion on the son of her womb? even these may forget, yet I will not forget thee,” &c.; likewise with Complacency, Cant. 4:7. “Thou art altogether beautiful, my companion, and there is no spot in thee;” and with actual Beneficence, Ps. 111:4. “He has made his wonders to be remembered.” And this Friendship is plainly Stable, Isa. 54:10. “and my kindness shall not depart from thee, and the covenant of my peace shall not be moved,” &c. Hos. 2:18. “And I will betroth thee to myself forever,” &c.; although the Act and Sense of it is often, on God’s part, most wisely interrupted for a time.
XVII. LIBERATION, finally, or REDEMPTION, is diffused through all four Benefits; and is expressed chiefly by two Hebrew words,פדה and גאל, of which the former chiefly leads us to a price paid, the latter to force applied. But here is noted: A Benefit of the Covenant of Grace, by which the elect, naturally constituted under the power of Satan, sin, and curse, are freed from this dominion through the blood and Spirit of Christ, are vindicated to God, unto the praise of this Deliverer, and unto their own salvation.
XVIII. Therefore Liberation also is the work of God, Isa. 63:16. “Thou, Jehovah, art our Father, our Redeemer; thy name is from everlasting;” and indeed through the Son, Hos. 1:7. “And I will save them in Jehovah their God.” Acts 20:28. “the Church of God, which he has purchased by his own blood,” and not with his created wisdom or power. And it is of that Grace promised in the Covenant, Luke 1:71, 72.
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σωτηρίαν ἐξ ἐχθρῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς, ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν, καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ [salvation from our enemies, and from the hand of all who hate us; to perform mercy with our fathers, and to remember his holy covenant]. Eph. 1:7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ [in whom we have redemption through his blood], &c.
XIX. The Elect alone are liberated, Matt. 1:21. “he himself shall save his people from their sins.” Acts 20:28. “the Church of God, which he purchased,” &c. Here no Imperfect and Applied Redemption is to be admitted by distinction; and all are liberated without distinction, Gal. 3:28. “there is neither Jew nor Greek; there is neither bond nor free; there is no male and female; for ye are all one in Christ Jesus.” Gal. 5:6. “in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith working by love,” &c. They were common also to the Old and New Testament, Ps. 103:4. “who redeems thy life from corruption.” Isa. 63:16. “our Redeemer, thy name is from everlasting.” Yet what was required for procuring Redemption, Christ finally perfected under the New Testament; and now a greater Extension and Declaration of Liberation also takes place, as this will be greatest on the last Day of Judgment.
XX. These are considered as having slipped away from the special Dominion of God, Acts 14:16. “who in past generations permitted all nations to walk in their own ways;” and as Servants of Satan, Eph. 2:2. ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας [in which ye once walked according to the age of this world, according to the prince of the power of the air, the spirit that now works in the sons of disobedience], &c.; and servants of Sin, John
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8:34. “everyone doing sin is a servant of sin;” and of the Curse, Gal. 3:10. “as many as are of the works of the Law are under the curse.” In these divine Grace works inwardly by the power of the Spirit, Rom. 8:2; and the Price of Christ’s blood avails only outside man, 1 Cor. 6:20. “ye are bought with a price.” 1 Pet. 1:18, 19. εἰδότες ὅτι οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθητε [knowing that ye were redeemed not with corruptible things, silver or gold], &c.
XXI. Therefore God, redeeming these, Liberates them from the Servitude of Satan, Sin, and the Curse, John 8:39. “If therefore the Son shall set you free, ye shall be truly free.” Heb. 2:14, 15. “that through death he might abolish him that has the power of death, that is, the devil; and might liberate those who, through fear of death, were subject to bondage through the whole life.” Rom. 6:17, 18. χάρις δὲ τῷ Θεῷ, ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας [but thanks be to God, that ye were servants of sin], &c. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας [but having been freed from sin], &c. Gal. 3:14. “Christ redeemed us from the curse of the Law,” &c.; and vindicates them to Himself and to peculiar right, Luke 1:74, 75. ἀφόβως ἐκ χειρὸς τῶν ἐχθρῶν ἡμῶν ῥυσθέντας λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν [that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life]. Tit. 2:14. “that he might redeem us from all iniquity, and purify for himself a peculiar people,” ζηλωτὴν καλῶν ἔργων [zealous of good works], &c. Hence he leads them to the Glory of God and their Salvation, 1 Cor. 6:20. “ye are bought with a price; therefore glorify God,” &c.
XXII. From this is known Christian Liberty, which greatly differs from Natural and Civil Liberty, and ought not to be confused either with that higher degree of it under the New Testament through the abrogation of the Ceremonial Law, or with future Glory. For it consists in Exemption from the power of Satan, Sin, and Death, and Subjection under the dominion of God alone. Thus they err greatly who, under the pretext of this, would disturb either the Authority of the Laws, or the Order of the Magistracy, or the Order of the Church.