|
BY THE AUTHOR
Dr. W. Robert Cook, Th.D
Ho! ye needy, come and welcome;
God's free bounty glorify;
True belief and true repentance,
Every grace that brings us nigh,
Without money come to Jesus Christ and buy.
Joseph Hart (1712-1768)
My faith looks up to Thee,
Thou Lamb of Calvary,
Savior Divine:
Now hear me while I pray;
Take all my guilt away;
0 let me from this day
Be wholly Thine.
Ray Palmer (1808-1887)
I. Introduction
A. A Cautionary Statement
The title of this chapter may perplex some and upset others since it seems to imply that there is a synergistic element in the larger doctrine of salvation. Before such conclusions are reached a careful reading of the following material is in order. While we insist that the Bible teaches that salvation is exclusively a work of God for man we do not believe that this leaves man without accountability. This chapter attempts to relate to another facet of that accountability beyond that which has been presented previously under discussions of God's sovereignty and man's sin (see Chapters 15, 23-27). Bloesch addresses this issue by noting that
It is necessary to distinguish between a natural freedom (free will) and an acquired or renewed freedom (Christian liberty). Man's surrender and obedience to Christ are to be attributed not to his natural free will but to the new freedom created by him by the grace of God. It is not enough for man's will to be assisted or strengthened. It must be converted or turned in an altogether new direction; the whole orientation of man's life must be drastically changed. [i]
Strong states that "conversion is the human side or aspect of that fundamental spiritual change which, as viewed from the divine side, we call regeneration. It is simply man's turning. The scriptures recognize the voluntary activity of the human soul in this change as distinctly as they recognize the causative agency of God." [ii] This balance will be demonstrated below. At this juncture, a general word about the nature of God's works of grace is in order.
i. They are not experienced as happening. They do not depend upon feeling or emotion for their reality. They are true because God declares them so.
ii. They are not progressive. They are immediately complete. We do not grow into them although we may grow in them.
iii. They are not related to human merit. They are not earned or deserved.
iv. They are eternal in character. Because they are based on the enduring perfection of Jesus Christ they are not subject to variation.
B. Biblical Terminology
1. Special terms for conversion
a) Shûbh—to turn or return (Ps. 19:7; Isa. 55:7; Jer. 3:12; Mal. 3:7)
This term is frequently used in the Old Testament of Israel's return to God after her waywardness.
b) Epistrophē, epistrephō—conversion; return, turn (Acts 15:3; Luke 22:32; 1 Thess. 1:9)
These words are compound in form. The prefix intensifies the word and is directional. One of the most significant passages is probably 1 Thessalonians 1:9 which describes the believers turning "to God from idols," indicating the two-directional nature of conversion. All true conversion has both negative and positive aspects. Note that first the attraction was to God and then there was a repulsion from idols. (See also Acts 26:18 where the order is reversed.)
2. Repentance and faith as aspects of conversion
Both of these terms contribute significantly to this doctrine and will be developed separately below.
C. A Definition
"Conversion is that voluntary change in the mind of the sinner, in which he turns, on the one hand, from sin, and on the other hand, to Christ.” [iii]
II. The Elements of Conversion
A. Repentance
1. Biblical terminology
As will be noted, this is a very poor translation of the basic biblical term.
a) Nācham—repent (Jer. 8:6)
This term is frequently used of God, which usage does not pertain to this study, and carries the idea of deep sorrow often leading to a change of plan.
b) Metanoia; metanoeō—a change of mind; to change one's mind or purpose (2 Tim. 2:25; Acts 8:22)
Notice that in the first passage "repentance" is related to "knowledge of the truth" while in the second it is related to the thought (epinoia) of the heart.
c) Metamelomai—feel remorse or regret afterwards (Matt. 21:32; 27:3; cf. 2 Cor. 7:9-l0)
While some versions have translated this word as "repent" a noting of the passage in 2 Corinthians will show that it is something other than repentance. The determinative term, then, is metanoia and its cognates.
2. A definition
It is quite commonly accepted by theological writers that just as faith emphasizes the positive side of conversion so repentance pertains to the negative. This is reflected in Strong's definition which is very similar to Berkhof's: "Repentance is that voluntary change in the mind of the sinner in which he turns from sin." [iv]
A brief examination of the biblical data, combined with the etymological background and usage of the term metanoia does not sustain this definition, however. The basic idea of mind-change is well established and when the significant passages are examined it is seen that most are general, that is, the object of the change is left unidentified; several identify God or Christ as the one concerning whom the change of mind is made; and several identify the individual's attitude toward sin as being changed (e.g., Acts 17:30; 26:20, general; Acts 2:38; 20:21; God or Christ; Acts 8:22; 2 Cor. 12:21; Heb. 6:1, sin).
Thus, it appears that a more full statement would be that repentance is that conscious change of attitude (mind), both spiritual and moral, regarding God, on the one hand, and sin, on the other.
3. The elements of repentance
The very make-up of the word (containing the derivative noia from nous, mind) would indicate that the primary element is the intellectual. Since, however, the human personality is presented in scripture as a composite of items which interplay upon one another, it is not surprising that the emotional and volitional are also included in repentance.
a) The intellectual element (2 Tim. 2:25)
Metanoia leads to the knowledge of the truth. This is illustrated in the context of Acts 2:38 where, on the basis of correct information, the Jews are urged to change their mind regarding who Jesus Christ is; and in the context of Acts 8:22 where, on the basis of correct information, Simon is urged to change his mind about his wickedness.
b) The emotional element (2 Cor. 7:9-10)
Godly sorrow produces repentance that leads to salvation and leaves no regret.
c) The volitional element (Acts 2:37-38; 8:22)
In both passages "repent" is an imperative addressed to the wills of the auditors.
4. The cause of repentance
What produces this change of mind?
a) It is not produced by external or internal psychological stimulae
1) Fear or intimidation (Rev. 9:20-21; 16:8-11; cf. Rom. 2:4-5; Heb. 6:4-6)
Sadly, much evangelistic preaching depends upon gimmickry and manipulation to bring the audience to a "decision" rather than allowing the power of the gospel to effect whatever change there is to be. In the passages noted it is quite apparent that even extremes of judgment cannot effect a change of mind.
2) Increased evidence (Luke 16:27-31; John 5:45-47)
One of the most powerful messages from our Lord's story about the rich man and Lazarus is that even the miraculous will not work repentance when the witness of the word of God is ignored. "If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead" (Luke 16:31).
3) Sorrow for sin (Matt. 27:3-5; Cf. 2 Cor. 7:9-10)
"The sorrow of the world produces death" rather than life as is dramatically illustrated in the case of Judas who even “felt remorse" over his action.
b) It is produced by symphonic blend of the divine and the human
1) It is related to God as author
i. This is the specific statement of scripture (Rom. 2:4; 2 Tim. 2:25; Acts 1:1; 2 Cor. 7:10). These passages state that it is the kindness of God which leads to repentance and that repentance is his gift. While there is a sorrow that leads to repentance even that is kata theon, according to God's standard or will.
ii. It is required by the state of the unsaved man's mind (Rom. 8:6-8). Paul declares that the unbeliever's mind is characterized by death and hostility to God. It is neither subject to nor able to be subject to God.
For these reasons, it is quite clear that repentance is not a step which precedes and leads to salvation. This immediately introduces the question of order. How is repentance related to faith and to regeneration? The Reformed theologians have seen it as following them.
Calvin writes, "Now it ought not to be doubted that repentance not only immediately follows faith, but, is produced by it." [v] In his discussion of conversion, in which he includes repentance, Shedd states that it "results from regeneration." [vi] Berkhof sets up the same order of events although he suggests that in some cases conversion and regeneration coincide. [vii] On the other hand, Strong [viii] and Chafer [ix] see repentance and faith accompanying one another and seem to teach that rather than following regeneration they are both inextricably bound up with, although distinct from, it.
2) It involves the human will (Isa. 55:7: Joel 2:12-13; 2 Chron. 7:14; Ezek. 18:23, 32: Acts 2:37-38; 17:30)
All these passages are hortatory, conditional or invitational and must in some way be harmonized with the preceding point of divine authorship.
3) The biblical resolution (Phil. 2:12-13; John 6:44)
It is evident that even the areas of our responsibility must involve the work of God. Neither movement toward life, the quickening of life, nor its after motions are the result of purely human effort. God does not circumvent the will but he alone does enable it.
Jesus declares that only those drawn can come. In the Philippians passage the believer is exhorted to continue to (make a habit of) work out his own salvation. The idea is to get it out where it can be seen to be ours. We are not to work it out on our own but as our own. This is followed with an explanation in verse thirteen. It is God who is at work (mightily effective) in us to make this possible. How much of the work is his? Both the willing, the initial impulse, and the working, the actual performance. Where does it happen? Within. Why is he doing it this way? For the accomplishment of what pleases him.
This provides a pattern of God's methodology. He works in us to will what pleases him.
5. The subjects of repentance
It is often assumed that the person who experiences repentance is an unbeliever. There is no question that that is the need of every unbelieving person but on occasion the believer, likewise, may need to have a change of mind or attitude toward God or sin.
a) The unbelieving (Acts 2:37-38; 17:30: 26:20)
There is a desperate need on the part of the unbeliever to reassess his view of Christ and sin. He must experience a godly sorrow which leads to repentance. But how does he come to this. Bloesch offers this answer:
Our position is that the knowledge of sin comes through both the Law and the Gospel, the Law united with the Gospel. Indeed, sin can be defined in relation to both the Law and the Gospel: it is a transgression of the divine commandment and a violation of God's love as revealed in Christ. Through the Law alone we can arrive at a knowledge of our guilt, but we cannot have a true perception of our sin. We can be awakened to the burden of our guilt through the Law by itself, but we will not know the enormity of our sins until they are exposed in the light of the cross and the resurrection of Jesus Christ. The Puritans made a useful distinction between legal and evangelical repentance. We can have sorrow over our guilt as we hear the harsh words of God's law, but we will not be convicted of our sin until we encounter Jesus Christ himself and discover that our sins cost his life. We will not truly repent and forsake our sins until our hearts are regenerated by the Holy Spirit as we hear the message of the Gospel. [x]
b) The believing (Rev. 2:5, 16, 22; 3:3, 19)
Christians may sin and fall into wrong attitudes about Christ. As the believers in the churches of Asia Minor in the first century we may need to repent regarding our leaving of our first love, regarding false doctrine, regarding immorality or regarding complacency.
6. The Roman Catholic doctrine of ‘doing penance’
The English word repentance is a very inadequate term to translate metanoia. It is derived from the Latin term poena, meaning pain, and consequently the idea of grief or sorrow for an act committed has grown around the word. From this has developed the Roman Catholic sacrament of penance, the making satisfaction for sins committed.
The doctrine of mind-change or repentance as set forth in this discussion is to be distinguished from penance in the following ways:
i. Penance externalizes the doctrine entirely while metanoia is an inner change.
ii. Penance relates only to personal acts of sin while metanoia regards a fundamental change of attitude toward all sin and toward God, as well.
iii. Penance relates only to the pain or fear or mental conviction that sin deserves punishment while metanoia calls for a demonstrable change regarding ones relationship with sin.
iv. Penance involves a priest who hears confession, prescribes some painful task and absolves the sinner who so gives satisfaction for his sin. Metanoia is a direct transaction involving the sinner and God, with appropriate evidence expected to follow, but not as conditions of repentance (see Acts 26:20).
7. A Jewish perspective on repentance
One Jewish theological expression on repentance (it would be far too exact to set forth "the" Jewish view in light of the dynamic approach often taken to theology by Talmudic scholars) is given by Moshe Kohn. [xi] in an article entitled "Shame proves us human, keeps us humble" He writes,
And once Man has done wrong, is there no hope for him? The Sages also teach us that one of the things that already existed when God created the world is teshuva - return, repentance (Bereshit Rabba 1:4).
Unless people accept responsibility for their acts, feel shame where necessary, and are aware of the need and possibility of teshuva, several dehumanizing things can happen. Either we become inured to wrongdoing, lose our sense of shame, and cease to have values except "self-actualization." Or we become morbidly preoccupied with the past and begin to despise ourselves and our fellows.
...If we choose to return, the way for us to do so is laid down in the codes.
First, we confess our wrongdoings - either to those we wronged or, when it does not involve specific individuals or even the community, to God. In any event, not to any intermediaries or before the public.
And just as we must not gloss over our wrongdoings, so are we not to dwell morbidly on them. Indeed, according to Rabbis Cahana and Sheshet, "it is an impertinence for people to go into long, vocal detail about their sins." For, "By detailing one's sins aloud, one shows that he is not ashamed of them" (Berachot 34b with Tasafot, and Sota 7b).
Second, we resolve to return to the good way and become again our good selves. Teshuva, Rabbi Joseph Soloveitchick says, "is an act of creation ... One creates when one does teshuva, one cleanses and renews the Godly image and spirit in him... [through teshuva] the Jew replants himself in the ground in which he originated. The baal teshuva [penitent] hurries back to his father's house" (Yamay Zikaron).
Third, where appropriate we make restitution.
Fourth, we stop doing wrong.
Finally, we start doing right.
Forgiveness follows. For, the Sages tell us (Bereshit Rabba 12:15): God saw that if He created the world by the quality of justice alone, it would not last; and if He created it by the quality of mercy alone, wrongdoing and wrongdoers would prevail. So He said: "I will create the world by a combination of the two qualities. May it last!"
By its nature, being limited to the Old Testament and being largely shaped by rabbinic ideas expressed in Talmudic thought, Jewish theology of repentance has some significant omissions. On the other hand, it provides important insights into human nature and divine expectations.
B. Faith (saving)
While it is recognized that the word "faith" has much broader connotations in its widest usage, the focus of this discussion is its religious sense, and within that, its narrower usage as it relates to what is often called saving faith. We acknowledge that a significant dimension of the larger doctrine is that confidence in God held by all believers; and, more particularly, the acceptance of his Word as direction for life that grows out of this basic trust. This aspect of faith is simply not the focus of this section of study.
1. Lexical, grammatical and literary data
a) Terminology
1) He'emin—believe (Gen. 15:6)
This is the primary Old Testament term for believing. [xii] Depending on the construction, it may refer either to the exercise of trust or to giving credence to something.
2) Pistis; pisteuein—faith; believe (Rom. 5:1-2; Eph. 2:8; John 5:24)
Whether in noun or verb form the most frequent usage of these terms is in an active way. In the Gospel of John, where belief is the dominant theme, it occurs only as a verb. It is used to refer both to that confidence arising from the testimony of one in whom one has trust and to confidence in Christ on a personal level with a view to salvation.
b) Grammatical constructions
Here only New Testament data will be noted.
i. Pisteuein with the dative case (John 4:50; 5:46-47; Rom. 4:3). This denotes trust in the message or person identified.
ii. Pisteuein with the conjunction hoti (John 17:8; Rom. 10:9). The conjunction identifies what is believed.
iii. pisteuein with the preposition epi and the dative case (1 Tim. 1:16). This construction gives emphasis to the place upon which one rests his faith.
iv. pisteuein with epi and the accusative case (Acts 16:31; Rom. 4:5). This construction emphasizes motion toward a goal, namely, Christ or God.
v. pisteuein with the preposition eis (John 3:16, 18, 36; Rom. 10:14; Phil. 1:29). This is a distinctively New Testament construction (examples of the others being found in the LXX as well). It carries the idea of surrender or submission to Christ.
Bishop Westcott suggests that this combination conveys the idea of the absolute transference of trust from oneself to another [xiii] and J. H. Moulton substantially agrees with this analysis. [xiv] Dana and Mantey write:
Deissmann in Light From the Ancient East gives several convincing quotations from the papyri to prove that pisteuein eis auton meant surrender or submission to. A slave was sold into the name of a god of the temple; i.e., to be a temple servant. G. Milligan agrees with Deissmann that this papyri usage of eis auton, is also found regularly in the New Testament. Thus to believe on or to be baptized into the name of Jesus means to renounce self and to consider oneself the lifetime servant of Jesus. [xv]
c) Literary figures of speech
Faith is variously described:
i. Since there is a gift to accept, it may be described as a receiving (John 1:12).
ii. Since there is a vision to behold, it may be described as a looking (John 3:14-15, cf. Num 21:6-9).
iii. Since there is food and drink to ingest, it may be described as an eating and drinking (John 6:47-51; 4:10-14).
iv. Since there is a way to follow, it may be described as a coming (John 5:39-40; 14:4-6).
v. Since there is a door through which to pass, it may be described as an entering (John 10:9).
2. A definition
a) A general statement
"... Christian faith, in the most comprehensive sense, is man's persuasion of the truth of scripture on the basis of the authority of God." [xvi]
b) Saving faith
An appropriate definition of saving faith will reflect one's conviction regarding the proper object of faith (see below). While both men agree that the answer is complex, both Strong and Berkhof reflect an emphasis in their respective definitions.
Strong writes that "faith is that voluntary change in the mind of the sinner in which he turns to Christ." [xvii] His emphasis is upon the person of Christ as the object of faith.
Berkhof states that "saving faith may be defined as a certain conviction, wrought in the heart by the Holy Spirit, as to the truth of the gospel, and a hearty reliance (trust) on the promises of God in Christ. [xviii] He places emphasis upon biblical propositions as the proper object of faith.
A more balanced statement would be that saving faith is that persuasion, drawn forth from within by God through the truth of the gospel, that God's testimony regarding his Son is true; and the resulting trust in Jesus Christ which leads one to submit to him.
How important is faith? The writer to the Hebrew Christians leaves no room for doubt. He declares, "Without faith it is impossible to please him." In fact, he adds, "he that comes to God must believe that he is and that he is a rewarder of those who seek him" (Heb. 11:6). Faith is all-important.
3. The elements of faith
Faith is usually viewed as composed of three constituent parts. It is, however, important to remember that these items may not be abstracted out from one another. Each relates to the other and if an item is missing you no longer have biblical faith. Likewise, faith is not the product of some aspect of man's character (e.g., the intellect or the will) but of the man in toto. This truth is illustrated in Romans 10:9-10 where it is declared that one is to believe in their “heart.” The heart is representative of the center of one's being and is symbolic of the entire inner being.
a) The intellectual element (notitia)
Faith involves the recognition of certain facts as truth. It involves the "knowing" of certain information.
1) Historical faith, alone
If this acknowledgment of data as truth stops short of personal interest and involvement it is less than saving (John 2:23-24; 3:2; James 2:19). James' statement about demonic faith is vivid proof of this fact. The best it produces is terror.
2) Saving faith
That genuine faith involves this element is seen from passages which urge certain knowledge of historical and spiritual truth upon us (e.g., Rom. 6:1-11), and from passages which identify a specific content as the object of faith (Rom. 10:14, 17; 1 Cor. 15:1-8; Heb. 11:1, 6). In this case, faith accepts as true what God declares in his Word regarding man's sin and God's provision in Christ.
The question of the extent or amount of faith is a perplexing one. How much faith does one need to be saved? How much truth does one need to believe in order to be saved? The same answer applies to both questions.
Those passages that make reference to small faith (e.g., Matt. 8:26; 17:20; Mark 9:14-24) are properly understood as faulting the person's assessment of the object of faith rather than relating to an amount of faith itself. That which gives efficacy to faith is the proper object. How much does one need to believe to be saved? Enough to recognize the significance of the object.
b) The emotional element (assensus)
Faith is not merely acknowledgment of the truth, fullness of specific data, but also an assent that this truth is of a vital nature in the individual's life. Despite the many errors of contemporary, existential theology, there is a genuine existential element in true faith (see e.g., John 6:68-69).
There must be a personal aspect to saving faith. I, a person, believe in Christ a person. It cannot be a strictly detached acknowledgment. On the other hand, we do not agree with Bloesch that "faith is a risk and a venture." [xix] He goes on to state, "There are no rational guarantees in the life of faith." [xx] This, however, simply is not true. The rational word of God, the surest thing in the universe, is the guarantee of faith.
It is possible for there to be a faith that involves the sensibilities that falls short of biblical faith (see Matt. 13:20-21; John 8:30-59) since the element of trust is missing. On the other hand, genuine biblical faith involves convinced trust (2 Tim. 1:12).
c) The volitional element (fiducia)
Informed, convinced must be active trust that moves toward and appropriates its object. The will must be involved in the acknowledgment of need (Acts 16:30-31) and the reception of Christ as God's provision for the need (Acts 16:32-34; John 1:12; 20:31). Philippians 2:13 makes it clear that it is not the independent will but the divinely enabled will which realizes God’s good purpose.
d) Summary
Saving faith involves the intellect and thus includes a body of knowledge, viz. It is informed about the facts of the Gospel. It involves assent to those facts, i.e. it has felt personal need. It involves the will and thus includes trust, i.e. it makes a decision to act.
4. The proper object of faith
Most debate regarding the proper object of faith may be resolved into two categories: some would, answer that it is the propositions regarding Christ, that is, the gospel message; others would insist that it is the personal Christ. In one sense Kierkegaard’s statement, “The object of Faith is not the teaching but the Teacher," [xxi] is correct and in another it is not. Christ is indeed the central object of faith but it is a false dichotomy to separate the doctrine of Christ from the person of Christ. The teaching without the person is not saving but neither is the person without the teaching.
These answers represent two dangers. The first is the danger of traditional dogmatics which confuses truth with the propositions that contain it. The second danger is that of the existentialists who confuse truth with the experiences that issue from it, or with the person who embodies it, or with the person who experiences it. Both views are reactionary.
Jesus Christ the God-man is the proper object of faith but he is only found in the gospel which is composed of propositional statement originating from God and giving his assessment of certain events which are rooted in history. The truth of the gospel, then, encompasses both the personal and the propositional, neither being incidental to the other, and both being properly designated as the Word of God.
5. The ground of faith
Faith is ultimately grounded in the veracity of God as recorded in the scriptures and verified by the Holy Spirit (Rom. 4:20-25; 8:16-17; 1 John 5:7-12).
6. The source of faith
i. Faith originates with God, of necessity, because of the unbelieving person's spiritual deadness. It is called the "work of God" (John 6:28-29), and the "gift of God" (Eph. 2:8-9). [xxii]
Further, Paul declares in 2 Thessalonians 2:13 that faith is wrought by the truth (cf. Rom. 10:17). [xxiii] This has led Bloesch to declare, "Man believes but not on the basis of his own free will but on the basis of the free grace of God." [xxiv]
ii. &n