---
title: 'You Must Be Born Again: John Witherspoon on Regeneration'
type: video
hasMedia: true
requiresPurchase: false
authors:
- 'Jonathan Master'
date: 2026-09-01
collection: 'Dead Presbyterians Society'
subcollection: 'Season 3'
topics:
- 'Effectual Calling and Regeneration'
- 'Personal Piety'
scriptures:
- 'Psalms 51'
- 'Matthew 5'
- 'Matthew 22'
- 'John 3'
- '2 Corinthians 5'
- 'Ephesians 2'
- 'Ephesians 4'
- 'Colossians 2'
- 'Titus 3'
- 'James 2'
- '1 John 5'
url: https://confessional.org/dead-presbyterians-society/season-3/you-must-be-born-again-john-witherspoon-on-regeneration
---

# You Must Be Born Again: John Witherspoon on Regeneration

In this episode of the Dead Presbyterians Podcast, Jonathan Master walks through the opening chapter of John Witherspoon’s A Practical Treatise on Regeneration. From John 3:3, Witherspoon presses the necessity of a true new birth—great, universal, inward, and the supernatural work of the Holy Spirit. A searching pastoral word for anyone tempted to rest in outward religion rather than a heart made new.

[Watch](https://vimeo.com/manage/videos/1222834351)

## Transcript

Have you experienced the new birth? The Bible speaks of God's great work in putting a new heart in us, of sprinkling us clean by the Holy Spirit. And Jesus puts it very concisely, unless a man be born again, he cannot enter the kingdom of God. Greetings from the past.

Welcome to Dead Presbyterian Society. My name is Jonathan Master. I serve as president of Greenville Seminary.

One of the most consequential questions that anyone can ask himself is this, have you been changed by God? Scripture speaks of the Christian faith as a birth, a new birth, a second birth, a birth that is so great, so complete, nothing else than new creation results from it. John 3 says, except a man be born again, he cannot enter the kingdom of God. And yet we know from the scriptures that we often can deceive ourselves.

Some men rest in a partial change in some kind of outward form of decency. They look to their good works or fleeting impressions or emotional experiences they'd have. And they never ask themselves whether the whole self has been renewed.

But if the change of the new birth is real, it's never hidden. John Witherspoon, whose work we'll be looking at today, presses this question. If every other great change in life is visible, how can the transformation from sin to holiness leave no trace? The issue as we see is not whether or not we appear to be religious, but whether we have passed from death to life and whether there's any evidence that that change has truly begun.

Now, if this is such a great change, then looking at ourselves and considering it deserves special attention. The words we're going to be confronted with today are words of a pastor who is deeply concerned that people would not rest in outward forms, but be truly renewed. We're going to look today at the first chapter of a little book called A Practical Treatise on Regeneration, and its author is John Witherspoon.

Before we look to the book itself, let's look to the author. This is the second time that we've discussed John Witherspoon on Dead Presbyterian Society. He was a well-known minister, theologian, and educator.

He was born in 1723 in East Lothian, Scotland. He was raised in a devout Presbyterian home. His father was a minister of the Church of Scotland, and he came of age in Scotland at a time where there was great ecclesiastical tension, great tension within the Church, and there was an ongoing political debate in Scotland at the time.

He was educated at the University of Edinburgh, where he enrolled in 1735. He was later on awarded a Doctorate of Divinity from the University of St. Andrews in 1764. He was ordained, like his father, in the Church of Scotland, and he served in several congregations in Scotland before being recruited to come across the sea and be the president of Princeton College, the College of New Jersey, Princeton College, now Princeton University.

He came to America in 1768, and he was the sixth president of the College of New Jersey in Princeton. He revitalized the college. He had a significant effect on the curriculum.

He expanded it, especially expanding it into the field of moral philosophy, and he strengthened the academic rigor of that institution and its stability as an institution. He mentored, in God's providence, a generation of men who would be very influential in the early days of the United States, including James Madison, who he served as a mentor for. He shaped the identity of early American Presbyterianism.

He served as the moderator of the first General Assembly in Philadelphia in 1789. And during those tumultuous years in America, he also became an advocate for American independence. He served as a delegate to the Continental Congress.

He signed the Declaration of Independence. He was the only active clergyman to do so. He signed the Articles of Confederation and, in so many ways, had a great influence on these early American discussions.

So he was remembered after his death as a pastor, yes, but also as an educator, and really as a founding father of the United States of America. He was instrumental in training so many leaders of the early American Republic. He died November 15, 1794, in Princeton, New Jersey.

Christ has commanded his church to make disciples of all nations. This October, 14th through 16th, Greenville Seminary is pleased to co-host the Missionary Conference with Radius International in the Dallas-Fort Worth area. The theme is, The Lord Who Sends.

I'll be speaking along with other good men deeply engaged in missionary work and training. This gathering is designed to encourage pastors, church leaders, and those considering missions with clear teaching, wise counsel, and meaningful fellowship. If you long to see the gospel advance to the ends of the earth, we invite you to join us.

More information and registration details are available at gpts.edu events. Now this treatise that we're going to look at, or at least look at the first chapter of, was published in 1764 during Witherspoon's ministry in Scotland. He knew that this was a vital issue.

This was an issue of eternal consequence, the necessity of a true and supernatural new birth. He grounds the whole thing in the verse that I read earlier, John 3, 3, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. And Witherspoon draws out from this four basic truths, and he expands upon these throughout the volume.

First, that the change that is required is great, so great that it's nothing less than being called born again. It's a transformation that must pass upon every child of Adam before he can become an heir of life. Secondly, he notes that this is a change that is not partial, but ultimately is universal.

It reaches the whole man, not merely one aspect of our lives, but really our whole being. Third, it's not external or superficial, but rather it's inward, essential, and complete. And then fourth, that this is not a change of human origin.

It's not something that we can affect on our own. It's not something that someone else can do for us. It is a supernatural change.

It is a work of God himself. Now he's addressing this book particularly to pastors. And in his introduction, what he says to pastors is, I think, worth repeating and reminding ourselves of today.

He says pastors must, quote, render an account unto God of their fidelity to the souls committed to their charge. In other words, preaching about the new birth because we are responsible for those under our care is not optional. If all men are by nature unfit for the kingdom of God, and if this changes in absolute necessity, then it follows that the doctrine, the teaching about the new birth must be plainly and faithfully and urgently declared to all those who are under our care.

It's really at the center of true Christianity, and it can't be neglected without endangering the souls of men. So that's the standpoint from which he writes. And those are the recipients, really, of this treatise, the primary people that he has in mind as readers.

Now, moving on to the treatise itself, we can make several observations about the way in which he divides this up. First, he makes some general observations on the metaphor, except a man be born again. Now, these observations are important, and they lay the groundwork for everything he's going to say.

First observation that he makes is that this is not just something that we find in a single verse in John chapter 3. He says, quote, "...it deserves the serious attention of every Christian that this is not the single passage in which this same metaphor is used." In other words, this idea of new birth, of regeneration that comes from within, that comes by means of the Holy Spirit, is something that Scripture points us to over and over again. We are not at liberty to simply dismiss it as one obscure verse in Scripture. It's found in the Old Testament, and it's found in the New Testament.

He points to several passages in the New Testament that use precisely the same language that we find in John's Gospel. Titus 3, 5, "...not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost." Or 2 Corinthians 5, 17, "...therefore, if any man be in Christ, he is a new creature. Old things are passed away.

Behold, all things are become new." Ephesians 4, 22-24, "...put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, and to be renewed in the spirit of our mind, and to put on the new man, which after God is created in righteousness and true holiness." And then 1 John 5, 4, "...for everyone born of God overcomes the world." And the aim here is really to explain what this language means. He understands that this language of new birth is not an isolated case in John 3, and we have to understand exactly what it means with care and with precision. So then he moves into his discussion of these things.

And the first point that he makes is that in John 3, there is a greatness of the change that is required before someone can become an heir of life. He presses this further, "...no stronger expression could have been chosen to describe it." There's really no greater way to describe an entirely new birth than born again. To be born again is not a slight adjustment, it's not a minor thing.

It's a complete change of state and character. Scripture calls it new creation. He says, "...we must be entirely different from what we were before, as one creature differs from another, or as that which begins to be at any time is not nor cannot be the same with what did formerly exist." This change, in other words, reaches every part of a person's life.

What once governed us no longer does. The mind, the affections, the will are altered. He states this, that regeneration, repentance, and conversion are "...a very great change from the state in which every man comes into the world." We're born in sin, and this change needs to be a real change.

Because it's a real change, Witherspoon also makes the case that it is a visible change. "...will so great a change take place and yet have no visible effect?" He's asking that rhetorically, but the obvious answer is no. If the change is great, the change must also be visible.

He draws a number of illustrations from other aspects of our life. When our state changes in other ways, it becomes visible. If your wealth changes, if your health changes, if your knowledge changes, it ultimately cannot be hidden.

These things will come out. They will be obvious and visible to those who are paying attention. So he concludes that the one who's born again "...will be found a quite different person from what he was before." And this leads us directly to his next point.

The change is not only great, but it is universal. Here's what he writes, "...the change here intended is not merely partial but universal." In other words, it affects everything. And this addresses a very common error, an error that was common in Witherspoon's day, an error that was common in the time of the New Testament when the Lord Jesus Christ first uttered these words, a change that is certainly...an error that is certainly prevalent today.

That some people will begin to submit to some commands of Scripture, begin to take some things seriously, but not be changed entirely. "...the far greatest number do some things and abstain from others to quiet the inward complaints of conscience and must have some broken reed or other on which they may rest their eternal hopes." In other words, they can embrace a kind of religion that looks serious but is incomplete, a selective obedience. James writes, "...whosoever shall keep the whole law and yet offend in one point, he is guilty of all.

A renewed heart doesn't choose which commands to obey, it yields itself to God entirely." And he identifies three ways that people deceive themselves on this point. Some mistake natural changes, as you grow older, certain sins become less attractive, or temperament, as you just change in your mood from one day to the next, or circumstances, you move from one place to another. And they mistake these changes, these external changes, for true Christianity.

Others are making a mistake by convincing themselves that because they had some remarkable experience, a temporary conviction under the Word, that that itself is the same as the new birth. And still others cling to a single ruling sin, he says, and they're unwilling to part with it while maintaining an outward form of obedience in other areas. And in each case, what Witherspoon concludes is this, something's changed, but not everything's changed.

And where the change is not universal, it's not the new birth. That is why he identifies partial obedience as such a great trap. You can give up something that is easy to give up, but defend that which you don't want to lose.

He concludes this section by saying this, "...from all this you will plainly see that no man ought to judge of himself by the greatness of the change in any particular, unless it is universal and without exception." In the third section, he argues that it is an inward, essential, and complete change. Here's what he writes, "...change here intended is not merely external and imperfect, but inward, essential, and complete." In other words, it doesn't just concern itself with outward conduct. It's possible to correct behavior and to get your life in order, but to remain unchanged internally.

God, he says, "...seeth and judgeth the heart. The change, therefore, must begin within." And for this reason, Witherspoon directs readers to the prayer of David. He directs you to the prayer of David, "...create in me a clean heart, O God, and renew a right spirit within me." Because until the heart is cleansed and changed, no outward reform will be sufficient.

But he remarks that this change doesn't stop at cleansing. It's also a matter of new affections. Our Lord commands that we, "...love the Lord thy God with all thy heart and with all thy soul and with all thy mind." And therefore, this is something that comes from the inside.

And he says this can be counterfeited in all kinds of ways. Life can appear to be completely changed and yet fall short at its root. He identifies, once again, three patterns in which this happens.

A character formed upon a well-conducted selfish principle. Number two, one that is supremely governed by reputation and a desire of honor and respect from men. And number three, one that is influenced by a religious principle in which a spirit of bondage and slavish fear chiefly predominates.

Each of these may produce a kind of order, a kind of seriousness, a kind of discipline. But the principles are all wrong. The life may look as if it's been reformed, but the heart remains unchanged.

And where there is not inward change, it's not complete. He unpacks each of these in order, just to describe exactly what he means, these kinds of patterns. The first is a selfish character, a well-conducted selfish principle.

And in other words, he speaks of men here who change their lives, but they change their lives in order to gain outward comfort because it works better for them. Someone can avoid excess and indulgence because he doesn't like the consequences of that excess and indulgence. He can restrain his speech because he doesn't like the chaos that undisciplined speech causes.

But the reality is the heart remains the same. He notes that people in this category are, quote, marked by habitual worldliness of temper and conversation, by a great indifference about the ordinances and worship of God, nay, sometimes a bold and avowed opposition to vital experimental religion, to the language and exercises of the spiritual life. These are people who may have respectable lives, but no real love for God or desire to worship Him.

And then he says there are those who find an appearance of religion or virtue in a character supremely governed by reputation or a desire of respect and honor in the world. Here's what Witherspoon writes, quote, they fondly flatter themselves that this is the chief ground of their choice and are not sensible that they are but offering incense to their own vanity. Self-partiality often hides the truth from our view and conceals the chief springs and motives of action.

If it is done for the approval of men, he says, quote, this will never be reckoned an acceptable part of the service of God. And Witherspoon gives a great warning here, and it's worth reading in its entirety, quote, In whatever age or place there is a regular or settled administration of the ordinances of Christ, there will be many whose religion is no more than a blind imitation of others. Wherever there is much real, there will also be much counterfeit religion.

Wherever there is much true piety, it's always loaded with the dead weight of many customary professors and those who just profess to have piety. Wherever there is much outward esteem waiting upon the servants of Christ, there will always be many of these fair weather Christians who follow Christ whilst the professions is honorable, but are unacquainted with that part of his service, which consists in taking up the cross and suffering reproach. Then he says, there are those who appear to be outwardly changed, but it's because of a spirit of bondage and slavish fear that greatly predominates.

In other words, if they are in a religious system, which is governed by fear, this might actually cause them to change, but it's not a heart change. Here's what he writes. Quote, The obedience or religious performances that are influenced by no higher motive than fear are not acceptable to God, nor any sufficient evidence of a renewed heart.

He then gives a series of questions. Is your fear of wrath immediately connected with the sense of the evil of sin? Does your fear of God drive you from his presence or excite a strong desire of reconciliation and peace? Do you have comfort and satisfaction in a sense of God's favor as well as distressing fear of his wrath? In other words, if there's no sense of God's love, your heart will remain cold and distant, and you may change out of fear. But here's what he writes.

All the real children of God desire a sense of his love as well as grieve or fear under a sense of his displeasure. And this leads to his fourth major point, which is that the new birth is a supernatural change. It is, quote, what man cannot by his own power affect without superior or divine aid.

No outward reform, no resolution of the will, no fear of punishment can lead to this. It must come from above. And Witherspoon notes that this is particularly humbling for people and hard for them to accept because, quote, it gives so humbling a view of our own character and state and stands so directly opposed to pride and self-sufficiency.

But he gives many scripture references to bolster this, not by works of righteousness, which we have done. That's the beginning of Titus three, five or Ephesians two. But God, who is rich in mercy for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ.

By grace, you are saved. Or Colossians 2, 13. And you being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven all your trespasses.

Regeneration, he says, is a work of the Holy Spirit. Quote, nothing will change them till the Spirit of God rouse and awaken the conscience, powerfully constrain the will and effectually renew the heart. The new birth is, quote, effect of the power of God.

It is the work of the Holy Ghost. Another quote, on a conviction of our own inability, one would think we should be the more humbly and the more earnestly apply to him who is all sufficient in power and grace. In other words, this is something that should drive us to understand that it is God alone who can do it.

If we cannot produce this change in ourselves, all we can do is look to the one who can. Witherspoon writes it this way, on a conviction of our own inability, we should turn to him who is in him all sufficient in power and grace. It is a humbling doctrine.

It is a doctrine that directs us to God. So as we come to the end of this chapter, and it is just one chapter, although it's packed with all kinds of doctrinal truth, Witherspoon points us to the reality of the new birth, and it is not a small thing. It is a great change.

It is a universal change. It is an inward and essential change. It is a supernatural work of God.

It's not something we add to our lives or something we produce by our own effort, and yet it is the difference between life and death, between being fit for the kingdom of God and being excluded from it. And there are many ways in which people can deceive themselves on this matter. And so the question for you today as we consider these things is this, do you see in your life evidence of real change, not just outward, but inward? Do you pick and choose what to follow in the scriptures just so that you can feel a little better about yourself? Do you speak of Christ to those around you? Has he changed you such that others would know? Is there a sin that you're unwilling to give up, a right hand or a right eye that you're holding on to? Are your duties, are your religious duties driven by love for God or merely fear, habit, or the desire to be seen by others? When you're convicted of sin, does it make you hate sin or simply hate the consequences of sin? Do you desire the presence of God or do you want to keep your distance from him? These are not easy questions, but they are necessary questions because scripture really leaves us no room on this point.

Unless a man be born again, he cannot see the kingdom of God. But the scripture holds out the great, wide, deep mercy of Christ that those who come to God in Christ with humility will not be cast out as we ask him to do something for us that we cannot do for ourselves, namely to make us a new creation in him.