Conversion
From Encyclopedia Reformata
The sinner’s turning from sin to God (Acts 15:3), which is the effect of regeneration and which includes repentance and faith. When the change wrought in regeneration begins to manifest itself in the conscious life, we speak of conversion. In a general sense the heathen are said to be “converted” when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18). Thus we speak of the conversion of the Philippian jailer (16:19-34), of Paul (9:1-22), of the Ethiopian treasurer (8:26-40), of Cornelius (10), of Lydia (16:13-15), and others. See Regeneration
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Conversion in General
The Bible does not always speak of conversion in the same sense. The conversion we have in mind here may be defined as that act of God whereby He causes the regenerated, in their conscious life, to turn to Him in faith and repentance. From this definition it already appears that God is the author of conversion. This is clearly taught in Scripture, Acts 11:18; 2 Tim. 2:25. The new life of regeneration does not of itself issue in a conscious change of life, but only through a special operation of the Holy Spirit, John 6:44; Phil. 2:13. But while in regeneration God only works and man is passive, in conversion man is called upon to co-operate, Isa. 55:7; Jer. 18:11; Acts 2:38; 17:30. But even so man can only work with the power which God imparts to him. Like regeneration conversion too consists in a momentary change, and is not a process like sanctification; but in distinction from regeneration it is a change in the conscious rather than in the unconscious life of man. While conversion is necessary in the case of all adults, Ezek. 33:11; Matt. 18:3, it need not appear in the life of each one of them as a sharply marked crisis. The Bible mentions in. stances of conversion, such as Naaman, 2 Kings 5:15; Manasseh, 2 Chron. 33:12, 13; Zaccheus, Luke 19:8, 9; the eunuch, Acts 8:30 ff.; Cornelius, Acts 10:44 ff.; Paul, Acts 9:5 ff.; Lydia, Acts 16:14, and so on. Besides this it also speaks of a national conversion, as in Jonah 3:10, a temporary conversion, which includes no change of heart, Matt. 13:20, 21; 1 Tim. 1:19. 20; 2 Tim. 4:10; Heb. 6:4–6, and a repeated conversion, Luke 22:32; Rev. 2:5, 16, 21, 22; 3:3, 19. This is not a repetition of conversion in the strict sense of the word, which does not admit of repetition, but a revived activity of the new life after it has suffered eclipse. Conversion comprises two elements, the one negative and the other positive, namely repentance and faith, which call for separate discussion.
Biblical References:
Characteristics of Conversion
The following characteristics should be noted:
Conversion is not a legal act of God like justification, but a moral or re-creative act like regeneration. It does not alter the state but the condition of man.
Conversion does not, like regeneration, take place in the subconscious, but in the conscious life of man. It may be said to begin in regeneration, and therefore in the region below consciousness, but as a completed act it certainly falls within the range of the conscious life.
It includes in principle not only the putting away of the old man, but also the putting on of the new man. The sinner consciously forsakes the old sinful life and turns to a life in communion with and devoted to God.
If we take the word “conversion” in its specific sense, it denotes a momentary change and not a process like sanctification. It is a change that takes place but once and cannot be repeated. In a slightly different sense, however, it is possible to speak of repeated conversion.
Elements of Conversion
From the preceding it already appears that conversion comprises two elements, namely, repentance and faith. of these the former has reference to the past, and the latter to the future, the former is directly connected with sanctification, and the latter more particularly, though not exclusively, with justification. In view of the fact that faith will be discussed in a separate chapter, we limit ourselves to repentance here.
Author of Conversion
God only can be called the author of conversion. This is the clear teaching of Scripture, Acts 11:18; II Tim. 2:25. There is an immediate action of the Holy Spirit in conversion. The new life of the regenerate man does not issue in conscious action by its own inherent power, but only through the illuminating and fructifying influence of the Holy Spirit, John 6:44; Phil. 2:13. There is also a mediate operation through the Word of God, however. In general it may be said that God works repentance by means of the law, Ps. 19:7; Rom. 3:20, and faith by means of the gospel, Rom. 10:17; 2 Cor. 5:11. But while God works alone in regeneration and man is entirely passive, man co-operates with God in conversion. That man is active in conversion is quite evident from such passages as Isa. 55:7; Jer. 18:11; Ezek. 18:23, 32; 33:11; Acts 2:38; 17:30, and others. But this activity of man always results from a previous work of God in man. Man works only with the power which God imparts to him.
God is the author of conversion:
Acts 11:18. “And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.”
2 Tim. 2:25. “In meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth.”
Man co-operates in conversion:
Isa. 55:7. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and He will have mercy upon him; and to our God, and He will abundantly pardon.”
Acts 17:30. “The times of ignorance therefore God overlooked; but now He commandeth men that they should all everywhere repent.”
Necessity of Conversion
Scripture speaks in the most absolute terms of the necessity of regeneration, John 3:3, 5. No such absolute expression can be found respecting conversion. This may be due to the fact that in the case of children which die in infancy we cannot speak of conversion, but only of regeneration. The Bible does teach the necessity of conversion in the case of adults in such passages as Ezek. 33:11; Matt. 18:3, though it is true that these statements are not absolute but refer to specific groups. It may be said that in the case of all adults conversion is necessary. This does not mean, however, that conversion must appear in the life of each one as a strongly marked crisis. This can be expected, as a rule, only in the case of those who are regenerated after they have come to years of discretion. In them the life of conscious enmity to God is at once transformed into a life of friendship with God. It can hardly be expected as such, however, in the life of those who, like Jeremiah and John the Baptist, were regenerated from early youth. Yet the elements of conversion, that is, real repentance and true faith, must be present in the lives of all.
The necessity of conversion:
Ezek. 33:11. “Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”
Matt. 18:3. “Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.”
Historical faith:
Acts 26:27, 28. “King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa said unto Paul, With but little persuasion thou wouldest fain make me a Christian.”
Jas. 2:19. “Thou believest that God is one; thou doest well; the demons also believe, and shudder.”
The Scriptural Terms for Conversion
The Bible uses several terms to denote conversion. The Scriptural doctrine of conversion is based not merely on the passages in which the terms referred to are found, but also on many others in which conversion is described or concretely represented in living examples. The Bible does not always speak of conversion in the same sense.
In The Old Testament
The Old Testament employs two words, each one of which indicates a specific element of conversion. The one (nicham) means to repent with a repentance which is often accompanied with a change of plan and of action. And the other (shubh) signifies to turn about, and especially to return after a departure. In the prophets it usually refers to Israel’s return to the Lord, after it has departed from Him. This is a very important aspect of conversion.
In The New Testament
The New Testament contains three important words for conversion. The word that occurs most frequently (metanoeo, metanoia) denotes primarily a change of mind. However, this change is not to be conceived exclusively as an intellectual, but also as a moral change. Both the mind and the conscience are defiled, Tit. 1:15, and when a person’s mind is changed, he not only receives new knowledge, but the direction of his conscious life, its moral quality is also changed. The word that is next in importance (epistrepho, epistrophe) means to turn about, or to turn back. It really stresses the fact that the active life is made to move in another direction, and thus indicates the final act in conversion. While the first word stresses the element of repentance, though not always to the exclusion of the element of faith, the second always contains both elements. The third word (metamelomai) occurs only five times, and literally means to become a care to one afterwards. It stresses the element of repentance; but that this is not always true repentance is evident from the fact that it is also used of the repentance of Judas, Matt. 27:3. The emotional element is uppermost in this word.
National Conversion
It makes mention repeatedly of national conversions, as, for instance, of Israel in the days of the judges, of Judah in the time of the kings, and of the Ninevites, Jonah 3:10.
Temporary Conversion
It also speaks of conversions that represent no change of heart, and are of only passing significance, Matt. 13:20, 21; Acts 8:9 ff.; I Tim. 1:19, 20; II Tim. 2:18; 4:10; Heb. 6:4, 5. These may for a time have all the appearance of true conversion.
True Conversion
The Bible contains several examples of true conversion, such as Naaman, II Kings 5:15; Manasseh, II Chron. 33:12, 13; Zaccheus, Luke 19:8, 9; the man born blind, John 9:38; the Samaritan woman, John 4:29, 39; the eunuch, Acts 8:30 ff.; Cornelius, Acts 10:44 ff. , Paul Acts 9:5 ff.; Lydia, Acts 16:14, etc. This conversion is but the outward expression of the work of regeneration, or the accompanying change wrought in the conscious life of the sinner. There are two sides to this conversion, the one active and the other passive. In the former conversion is contemplated as the change wrought by God in which He changes the conscious course of man’s life. And in the latter it is regarded as the result of this divine action as seen in man’s changing his course of life and turning to God. From the former point of view it may be defined as that act of God whereby He causes the regenerated, in their conscious life, to turn to Him for faith and repentance.
Repeated Conversion?
Regeneration as the implanting of the new life cannot possibly be repeated. Neither can conversion in the strict sense of the word, for this is but the initial outward manifestation, in the conscious life of man, of the change wrought in regeneration. At the same time it is possible to speak of a repeated conversion. The activity of the new life may suffer eclipse through worldliness, carelessness, and indifference, and then may be called forth and renewed again and again. Scripture refers to such repeated conversion in Luke 22:32; Rev. 2:5, 16, 21, 22; 3:3, 19.
Further Study:
- Berkhof, Reformed Dogmatics, II, pp. 72–84.
- McPherson, Christian Dogmatics, pp. 393–397.
- Candlish, The Work of the Holy Spirit, pp. 67–84.
- Walden, The Great Meaning of Metanoia.
Source: Based on Louis Berkhof’s Summary and Manual of Christian Doctrine, Easton.
