To be filled with the Holy Spirit is like being a sale field with the wind. Just as a ship opens at sail, that it may be powerfully driven toward a destination, as spirit-filled Christians, we open our minds, hearts, and wills to the things of God and welcome his powerful direction.
Through the power of the Holy Spirit, God helps us live holy lives and enables us to obey him. In this way, regeneration is the opposite of religion, which tragically teaches that if you obey God, he will then love you. The exact opposite is true. Regeneration reveals that because God loves us, we can’t obey him by the power of the Holy Spirit. You have new power in Christ.
– Driscoll, Mark; Who Do You Think You Are? Finding Your True Identity in Christ; Thomas Nelson Publishers, Nashville, copyright 2013; Page 150
The question becomes, how do we put off our old self and put on our new self? The answer is found in the effects of Christ’s work on the cross for us: justification, regeneration, and glorification. Justification makes us externally new. Regeneration makes us internally new. Glorification makes us eternally new in Christ.
– Driscoll, Mark; Who Do You Think You Are? Finding Your True Identity in Christ; Thomas Nelson Publishers, Nashville, copyright 2013; Page 142
The righteousness of God brings us to our knees in guilt while the gift of righteousness from God raises our eyes to Christ as our only hope. Dead to sin and alive to Christ once and for all in regeneration (Romans 6:1-11), we are called to die daily to our old self and live daily by “the free gift of God,” which “is eternal life in Christ Jesus our Lord” (Romans 6:12-23).
Horton, Michael; The Gospel Driven Life: Being Good News People in a Bad News World; Baker Books; Grand Rapids, MI; Copyright 2009; page 121
The regenerated soul has to grow in grace and in the knowledge of the Lord Jesus Christ (II Peter 3:18). The principal prayer and aim of Christians should be that we “walk worthy of the Lord unto all pleasing, being fruitful in every good work and increasing in the knowledge of God.” (Colossians 1:10)
– Pink, Arthur W.; The Attributes of God; Kindle Edition; page 10
To say that the grace of regeneration is irresistible is simply to say that this grace, which is so vital to our salvation, is sovereign. This grace is dispensed sovereignly and freely by God. It is truly grace, with no mixture of human merit of any kind. By this grace the captives are set free and the dead in sin are raised to new life. This is the manifest work of the tender mercy of God, who stoops to rescue his children from sin and death and who, as he did in the initial work of creation, takes pieces of clay that are spiritually lifeless and breathes into them the breath that quickens them.
Sproul, R.C.; Grace Unknown: The Heart of Reformed Theology; Baker Books; Grand Rapids, MI; copyright 1997; p. 196
When speaking of the order of salvation (ordo salutis), Reformed theology always and everywhere insists that regeneration precedes faith. Regeneration precedes faith because it is a necessary condition for faith. Indeed, it is the sine qua non of faith. It is important to understand, however, that the order of salvation refers to a logical order, not necessarily a temporal order. For example, when we say that justification is by faith, we do not mean that faith occurs first and then we are justified at some later time. We believe that at the very moment faith is present, justification occurs. There is no time-lapse between faith and justification. They occur simultaneously. Why then do we say that faith proceeds justification? Faith precedes justification in a logical sense, not a temporal sense. Justification is logically dependent on faith because we are justified; we are justified because we have faith.
Sproul, R.C.; Grace Unknown: The Heart of Reformed Theology; Baker Books; Grand Rapids, MI; copyright 1997; p. 195
Since the grace of regeneration is monergistic and requires no cooperation from us, its efficacy lies in itself and not in us. We can do nothing to make it effective; we can do nothing to make it ineffective. We are as passive with respect to our own regeneration as Lazarus was to his resurrection, and as the universe was to its creation. We were not cooperating agents in our original biological conception or generation, nor are we active agents in our regeneration.
Sproul, R.C.; Grace Unknown: The Heart of Reformed Theology; Baker Books; Grand Rapids, MI; copyright 1997; p. 189