Thoughts On The Doctrines of Grace: The Heart of The Matter

Thoughts on the Doctrines of Grace
Pastor Rob Wilkerson
The Heart of the Matter

A Biblical Understanding of the Heart of Man
Los Angeles, CA 1998 Revised, Hudsonville, MI 2002
Part I What is the Heart?

Understanding what predisposes people to do what they do has been the subject of hundreds of sociological and psychological studies. As the Merriam Webster Dictionary defines it, sociology concerns itself with the study of society, social institutions, and social relationships. Specifically, it focuses on the development, structure, interaction, and collective behavior of organized groups of human beings. Its focus then is purely on what surrounds man, what is outside of him, such as the environment, culture, and time in which he lives. Psychology, on the other hand, is concerned with the study of mans mind and behavior Specifically its focus is the mental or behavioral characteristics of an individual or group. Its focus then is what is within man, what he thinks and feels, the way he behaves, and what makes him work this way. Science, therefore, has produced two fields in which man and his behavior may be studied. One studies what it outside man and how that impacts man, and the other studies what is inside man and how that makes him behave. Perhaps this topic alone of mans behavior is what sets the discipline of theology apart from sociology and psychology. While sociology and psychology are always coming up with new findings and propogating new advances in behaviorial studies, theology (biblical theology in specific) never has new findings. Its advances were made and finalized when a writer of Scripture penned the last letter of his piece. From the very genesis of creation and mankind to their apocalyptic end, the Bible has been very clear concerning the origin, nature, and behavior of man. Should sociology and psychology ever choose to found all future studies of man on what the Bible has already said about man, the only findings and advances made would be those which sought to deliver man from himself (rather than a deliverance from his environment, or deliverance from his past). This article is the first in a three part series of an attempt to discover what the Bible already says about man and his behavior, as well as what conclusions and solutions the Bible offers concerning the same. Because the Bible establishes the behavioral problems of man within him, rather than without, this series will simply attempt to discover the heart of the matter of man and his behavior.
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At the outset it is necessary to establish the fact that the Bible considers that immaterial and unseen part of man as his heart, or his inner being. On that basis, lets observe how the Bible defines the heart and its constituents. According to the Jewish mind the heart involves all that a man is. The Hebrew word is levav 1 the references to it in the Old Testament are mostly metaphorical and point to the center of human psychical and spiritual life, to the entire inner life of a person.2 Based on this understanding, the heart means and involves the following things.3 First, Psalm 84:2 depicts the heart side by side with the soul. The soul and heart, in this particular context, are deeply longing to be in Gods presence. He is thirsty for God. He states that his heart and flesh cry out for the living God in Whom his thirst is quenched and his long-denied delight takes possession even of his bodily nature.4 The Hebrew language is noted for its use of parallels. This basically means that it often uses two words to describe the same thing.5 This is what David has done here with heart and flesh. Both of these terms describe the soul. Therefore, the heart is simply that vital principle within a person that is capable of feelings, affections, and emotions. Second, feelings, affections, and emotions are all exactly the way the Old Testament pictures the heart. Deuteronomy 6:5, for example, speaks of the responsibility of the Israelite to love God with all their heart. Proverbs 5:12 identifies the heart again with the entire person, by noting that the heart can be contemptuous. In Proverbs 31:11 the heart is described as experiencing security and trust as the virtuous woman is secure in her husband. The heart is also often described in terms of being glad, happy, and satisfied (e.g. after eating and drinking: Psa. 104:15; Ruth 3:7).
1 An excellent article to aid one in the study of this Hebrew term and its cognates and synonyms is Aiming the Mind: A Key to Godly Living by George Zemek in Grace Theological Journal 5 (1984): 20527, emphasis on heart is page 210. For a treatment of heart in the New Testament, see the article The Meaning of Heart in the New Testament also in Grace Theological Journal 12 (1971):3645. 2
Luc, Alex in The New International Dictionary of Old Testament Theology and Exegesis vol. 2, ed. by Willem A. VanGemeren (Grand Rapids, MI: Zondervan Publishing House, 1997), #4213. Hereafter NIDOTTE.
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The following lists were developed from the NIDOTTE vol. 2; Theological Lexicon of the Old Testament vol. 2, ed. by Ernst Jenni and Claus Westermann (Peabody, MA: Hendrickson, 1997), 638-42; Theological Wordbook of the Old Testament vol. 1, ed. by R. Laird Harris, Gleason L. Archer, and Bruce K. Waltke (Chicago, IL: Moody Press, 1980), #1071; The Brown-Driver-Briggs Hebrew and English Lexicon, ed. by F. Brown, S. Driver, and C. Briggs (Peabody, MA: Hendrickson, 1996), 523-25.
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Delitzsch, Franz, Commentary on the Old Testament vol. 5, Psalms, trans. by Francis Bolton (Peabody, MA: Hendrickson, 1996), 562.
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See James Barrs Semantics of Biblical Language (New York, NY: Oxford University Press, 1961), pages 35ff. for a full discussion of parallelism in the Hebrew language. Adult Bible Study Hour
Third, the heart is also the mode of thinking and acting. David cries out for purity of thought and action in Psalm 51:10, and in 101:4 states that he would not allow perversity to be part of his thinking and acting. Solomon described his father David as one whose behavior was sincere and upright in I Kings 3:6 (cf. I Kings 9:4) And in Psalm 64:6 David, in parallelism, identifies the inward thoughts of a man with his heart, describing both as deep (specifically in regards to craftiness and deception). Fourth, the heart is pictured as the seat of will, purpose, and determination. In I Samuel 14:7 Jonathans armor-bearer tells Jonathan to do whatever was within his heart. The thoughts of his heart are described in verse six, and the point to be stressed here is that Jonathan was being urged to do what he had already determined and purposed to do. Fifth and final, the heart is the seat of intelligence. The heart is described in Isaiah 10:7 as having the ability to think, reason, and purpose to do certain things. So then, the heart makes up our entire inner being and can refer at times to our whole being, and it relates to several areas of our lives. First, it is the seat of our intellectual and mental life. The heart is the origin of all thoughts (Hebrews 4:12) and evil words proceed from it (Matthew 15:19). It is also the place in which we should hide the Word of God so that we would not sin against Him (Psalm 119:11). Second, the heart would be the seat of our emotional life. This is usually the usage of which we think when we hear the word heart. The heart loves (Deuteronomy 6:5), sorrows (Romans 9:2), rejoices (Psalm 104:15), desires (Psalm 37:4) and manifests many other various emotions. Thirdly, the heart can also will to do things. It can purpose or will things to happen (2 Corinthians 9:7). It can choose to do things (Exodus 7:23). It can also be turned aside or against (Exodus 14:5), it can seek out (Deuteronomy 4:29), and it can harden itself as well as be hardened (Hebrews 4:7). The observations listed above, from the Scripture references specifically in the Old Testament regarding the Hebrew word levav would then support our modern-day view of the mind, will, and emotions as making up the heart today. In concluding this primary observation on the heart I will observe in the next article the state and condition of the heart of man, followed in the third article by what conclusions and solutions the Bible provides.
Part II What is the State and Condition of Mans Heart

To briefly review Part I, we established that the heart, as the Bible spoke of it, was defined in the mind, will, and emotions of each man. We recall the fact that most of the references to heart in the OT are metaphorical, pointing to the center of human psychical and spiritual life, to the entire inner life of a person. 6 In other words, the heart is essentially the soul of man. In summary, the contents of the heart are the feelings, affections, emotions, thoughts, intentions, will, purpose, determination, and intelligence of the inner portion of every man. We also observed previously that the practices of sociology and psychology have provided many seemingly wonderful solutions to the problems man experiences. What is interesting about these two sciences is that each one claims to have the wonder fix-it solution for most of mans problems. Sociology, concerned with mans environment, purports that man needs education. For instance, the way to curb sexually transmitted diseases (STDs) is to educate teenagers how to have safe-sex. 7 If teens only knew how to have sex without endangering themselves, then STDs would be severely minimized. 8 Psychology, concerned with
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Luc, NIDOTTE, Vol. 2, #4213.
The Sex Information and Education Council of the United States (SIECUS) is one such governmental organization, begun in part by a sociologist. The councils stated purpose is affirming that sexuality is a natural and healthy part of life. SIECUS develops, collects, and disseminates information, promotes comprehensive education, and advocates the right of individuals to make responsible sexual choices. Their stated mission is to assure that all people - including adolescents, the disabled, sexual minorities, and the elderly - have the right to affirm that sexuality is a natural and healthy part of their lives. (These quotes taken from www.siecus.org and the links About Siecus, What Siecus Believes, and Fiscal Year 97 Report.) 8 The National Aids Clearinghouse has published an article on the internet entitled Does Sex Education Work? Citing over ten statistics of teenage sex related problems, the article affirms the necessity of sex education stating that kids need the right information to help protect themselves The sooner sex education begins, the better, even as early as elementary school. The article listed four of the best programs available to assist in this problem all of which are guided by sociology and psychology. All of these programs are said to have six characteristics which make them successful. The sociological underpinnings of sex education is clear in the second characteristic: Social learning theories as a foundation for program development, focusing on recognizing social influences, changing individual values, changing group norms, and building social skills. (Adapted from Adult Bible Study Hour
mans inner self, propagates that sex is necessary for teens because these desires are a normal part of growing up and therefore should not be curbed or restrained.9 But have education and freedom of expression made any advancements in curing or even curbing the sexually social ills of mankind? Or has any such ideology racing from the minds of psychologists and sociologists done anything at all to deal with the problems we face? The answer is obviously and blatantly, NO! It is quite interesting to note that the age of pragmatism in which we live psychology and sociology, whose programs wreak with pragmatic philosophy and methodology, still crank out more programs which dont work! How can this be! Simply because they have failed to identify the nature of the most important feature in man which is responsible for everything he thinks and does his heart. Turning to Christian Theology for concrete answers again, we find Genesis 6:5 laying the most important understanding of the heart of man at the earliest outset of Scripture. Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. Just a few hundred years after the creation, man is characterized as sinful in everything he is and does. It is interesting to notice that the verse clearly identifies specifically the mind and will of mans heart. In other words, all of mans intelligence, thought processes, as well as his purpose, determination, and intention is only evil continually. Furthermore, it is the formulation of the thoughts which falls under divine scrutiny.10 And even after the flood has destroyed the wickedness of the earth, God still characterizes the imagination of mans heart [as being] evil from his youth (Gen. 8:21).11 Solomon echoes the same theology when he states that the hearts of the sons of men are full of evil, and insanity is in their hearts throughout their lives (Eccl. 9:3).12 Finally, the prophet Jeremiah virtually seals the case shut when he states in 17:9 that the heart is deceitful above all things and beyond cure. Who can understand it? (NIV). Jesus Himself knew that the heart is the source from which all evil thoughts, murders, adulteries, fornications, thefts, lies, and slanders come (Matt. 15:19).
the article as it appears at www.courttv.com/ legalcafe/health/sex_ed.) 9 Any readings of the writings of Sigmund Freud will serve as a foundation for understanding the writings of many similar literature dealing with the psychology of sexuality. 1 10 Zemek, pp. 216-217. 1 11 Erickson, Millard. Christian Theology (Grand Rapids, MI: Baker Book House, 1985), 622. 1 12 An excellent article which will give greater insight and understanding into the doctrine of sin as taught in Ecclesiastes is God and Man in Ecclesiastes by Roy B. Zuck Bibliotheca Sacra 148 (1991): 47-57. Adult Bible Study Hour
If this is the case, then psychology and sociology are faced with a dreadful blow: man's mind (intelligence and thinking faculties), will (purpose, determination, and action faculties), and emotions (feelings and affections) are all constantly and continually infected with and inclined toward evil. Thus, every mans heart is full of evil and deceit and is desperately wicked and incurable. Since the heart is the source of all evil that men do, there is no program which can be designed by any man which can curb or cure any social or psychological ill of mankind. The Scriptures contain the only conclusive and absolute plan for curing man. Observe then this conclusive evidence of Scripture concerning the nature of the heart, that is, the mind, will, and emotions of mankind.13 1. Lets look first at the state and condition of the mind of man.14 Recalling Genesis 6:5 (and 8:21) we remember that mans thoughts and inclinations and imaginations are only evil continually. Jeremiah preached the same thing - men know how to do evil but they dont know how to do good; they are senseless and without understanding (4:22). Pauls letters virtually close the case. For instance, in Romans 1:28 God has given them over to their own reprobate minds. In Romans 3:11, he wrote that there is no one who understands the things of God. And in Romans 8:7 we find that the carnal or natural mind is at war with God. Paul further teaches in 1 Corinthians 2:14 that this same man does not and cannot accept or understand the things of the Spirit of God because these things are foolishness to him. Their minds are blinded (2 Cor. 3:14) and their minds and
An even more concise observation on the Scriptural teaching of the heart of man, other than what is found in this paper, is the section entitled Gods Estimate of Man in Robert P. Lightners Sin, Savior, and Salvation (Nashville, TN: Thomas Nelson Publishers, 1991), 42-44. See also Theo Kunst article The Kingdom of God and Social Justice in Bibliotheca Sacra 140 (1983):109-116. His following statement is a superb summary: The heart of the unregenerate brings forth evil (e.g., before the Flood [Gen 6:5], and after it [Gen 8:22]), is deceitful and wicked (Jer 17:9), is fully known only by God (Ps 139:23; Jer 17:10), is the source of all bad things (Mark 7:2023), and is foolish (Rom 1:21) and blind (Eph 4:18) (p. 113). 1 14 An article which is particularly helpful in determining the biblical effects of sin on mans mind is the little section The Effect of Sin on Mans Knowledge in Gordon Clarks article The Bible as Truth in Bibliotheca Sacra 114 (1957): 158171. Pages 159-162 are of particular interest to this study.
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understanding are darkened and empty, having no comprehension of the truth (Eph. 4:17,18). Their minds and consciences are defiled (literally dyed with another color 15 Titus 1:15) and they are ever learning but never able to come to a knowledge of the truth (2 Tim. 3:7). Because they do not have the Spirit they cannot understand (Jude 18,19; cf. 2 Pet. 3:3). 2. Second, observe the state and condition of the will of man. In John 8:45 we find Christ describing those who refuse to believe the truth as unwilling to believe him. Recalling Romans 3:11 once again, there is no one who will even seek after the things of God. Paul told Timothy that men are captive to the Devil to do his will (2 Timothy 2:26).
3. Third, follow the teaching of Scripture on the condition of mans emotions. Job had a very clear understanding of mans emotional faculties by understanding that men do not desire the knowledge of God (21:14). Solomon carried the same conviction: the faithless are trapped by their evil desires (Prov. 11:6), and their souls desire wickedness (Prov. 21:10). According to the prophet Habakkuk, men have desires which are not upright (2:4). Pointing to mans affections, Jesus stated in John 3:19 that men love darkness rather than light. He also stated that man has the Devil as his father because it is the Devil's desires that he wants to do (John 8:44). And returning to Pauls epistles, his conclusion was that men have sinned so much that God has given them over to their sinful desires (Rom. 1:24). Man is described in Romans 13:14 as constantly thinking on how to gratify and satisfy the sinful desires of their flesh (cf. Gal. 5:16,17,24; 1 Pet. 4:2). They have inordinate affections (Col. 3:5), are corrupted according to their deceitful lusts (Eph. 4:22), and take pleasure in
Packer, J.I. in The New International Dictionary of New Testament Theology vol. 1 ed. by Colin Brown (Grand Rapids, MI: Zondervan, 1986), 447. Vincent (Vincents Word Studies of the New Testament vol. 4) describes this defilement as moral pollution (Peabody, MA: Hendrickson Publishers, nd), 339.
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unrighteousness (2 Thess. 2:12). In 2 Timothy 3:2 Paul instructs Timothy that men are lovers of pleasure more than lovers of God. Peter echoes the same thoughts in understanding that man lives in ignorance in all the sinful desires that he has (1 Pet. 1:14).
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Finally, Scripture also often describes the state, condition, and nature of the heart of man, his entire inner person. David refers to the entire inner person when he says in Psalm 5:9 that man's inward parts are essentially wickedness. And Solomon, his son, concluded that mans foolishness ruins his life because his heart rages against the Lord (Prov. 19:3). It is the fool who has said in his heart (and acted in his life) there is no God. They are corrupt, they have done abominable works, there is none who does good (Psalm 14:1).
To conclude Part II, the equation is one of doom and condemnation. If this is the status and condition of every mans heart then man is imprisoned in sin and disobedience. Surely this is what Paul meant in Romans 11:32 when he stated that God has shut up all men in disobedience. They are entirely unable, in and of themselves, to change themselves or better their condition. So if this is the state and condition of the heart of man, then what is left for him?
Part III How Can a Mans Heart be Changed

Continual evil, senselessness, ignorance, and foolishness are the rocks to which mans mind is chained. He is completely unwilling to believe in God and the claims of Christ. His very ability to will and execute decisions is also chained. But even deeper, man desires, loves, and wants sin. His emotions are chained just as tightly to the rock of lusts of the flesh, eyes, and pride of life (cf. 1 John 2:15-17). All in all, mans nature is bleakly described in terms of depravity. He is not as evil as he possibly can be, but his entire being is sinful through and through, with his entire heart (mind, will, and emotions) enslaved completely to the passion and destruction of sin. What hope can there be for such a one?
Sociological and psychological contributions to mans problems have been observed already. Both sciences understand mans surrounding environment and past history to be the main contributors to mans condition. Education is the ultimate savior of mankind. If man can only be educated fully then change will take place. Change occurs when man can finally accept his past, and only then can he get on with the present. This outlook understands that mere acceptance of the past, no matter what kind of past it may be, will change mans problems. Rather than fight to change, man must give up and accept what is reality. Dealing with reality then becomes the topic of the next five dozen psychotherapy sessions. Yet the only problem is that psychology and sociology havent told people that their guiltiness before God is the true reality. Instead, they tell them that they just havent adjusted to their environment or social situation yet. They are not responsible for many of their actions.16 The consensus of Scripture on mans problems is that the heart of the matter is mans heart. But even though man is completely engulfed in his self-styled, handmade tomb of sin and destruction (cf. Psa. 7:14-16), the same Scriptures, which exclaim the judgment of God on such a one, also proclaims the good news for the same. What good news is this? Man can be delivered from his status of depravity, and his heart can be set free from sin forever. The heart, as observed in the Part I, consists of the mind, will, and emotions. Part II concluded that sin holds mans heart, in its entirety, imprisoned in sin, and completely unable to help himself or better his status or condition. Now we will observe and conclude that mans heart is actually delivered out of this sin through the mercy of God in conversion. If the mind, will, and emotions are all held captive by the Devil to do his will (2 Tim. 2:26), then God must actually invade man, capturing his heart, in order for that man to desire to do Gods will. This process is known as conversion, commonly referred to today as well as in Scripture as being born again. It is a sovereign and merciful act of God that He enacts at His pleasure and freedom (John 1:12-13; Rom. 9:15-16). Being born again involves several aspects, and the two I will focus on here are repentance and faith (cf. Acts 20:21). Both of these elements are part of the once-and-for-all conversion man experiences. Yet both are uniquely different in the work each element plays within that one act of conversion. Since repentance represents salvation in terms of faith (e.g. Matt. 22:31; Mark 1:15; Acts 20:21; Heb. 6:1),17 my purpose here in Part III is to
Metzger, Will. Tell the Truth: The Whole Gospel to the Whole Person by Whole People. (Downers Grove, Illinois: InterVarsity Press, 1984), 54. 1 17 Actually, any one of three terms is sufficient to portray salvation: Repentance (Luke 15:7; Acts 17:30,31); Faith/Believe (Acts 16:31); and Turn (Acts
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observe specifically the application of repentance to mans heart, thereby affecting his salvation from sin. Repentance (metanoia Gk. Noun) means a change (from meta meaning after) of mind (from nous). This word merely depicts the state of one who has changed his mind. Repent is the verbal side of the word (metanoeo), which depicts the action of changing ones mind. The involvement of the heart in repentance can be stated summarily here. Since the mind is the decision-making faculty of the heart, facts (which the mind processes) and feelings (which the emotions process) must inform it. When the emotions contribute their portion to the decision to repent, it is because the emotions have also changed, feeling truly sorry. And this in turn, results in a change of action, as the will simply carries out what the repentant mind and emotions have already decided to do. Strictly speaking, in regards to sin, repentance thus becomes a holy abhorrence, a righteous condemnation, a conscious repudiation and renunciation of sin, a voluntary turning away from a life of sin, a determinate breaking with evil.18 Now observe the data from Scripture concerning repentance, which builds this summary.19 At the outset, repentance must be observed from the two standpoints Scripture gives. First and foremost, repentance is actually something that God grants or gives to an individual. Twice in Acts, Luke states this clearly. God granted repentance to Israel in 5:31, and to the Gentiles in 11:18 God granted them repentance, which led to salvation. To those who teach false doctrine, our prayer is that God would grant them the knowledge, which would lead them to repent from their false doctrine. But though it is a gift, man is commanded to use that gift, or act upon it. John the Baptist, Jesus, and Peter all had one thing common their very first sermon involved a demand for Israel to repent (Matt 3:8; Luke 3:8; 13:3; Acts 2:38; 3:19). To Simon the Magician, a command to repent of the wicked intention of his heart is issued by Peter (Acts 8:22). And further, God has now called all men everywhere to repent (Acts 17:30). Finally, five of seven churches all received the same exhortation from Christ to repent (Rev. 2:5, 16, 21, 22; 3:3, 19).20
9:35; 14:15; 1 Thess. 1:9). 18 Peters, George W. The Meaning of Conversion in Bibliotheca Sacra 120 (19 63):239 19 A helpful tool in observing how different writers of Scripture applied repentance, see Donald Guthries New Testament Theology (Downers Grove, IL: Intervarsity Press, 1981. For repentance in Acts see page 587f.; for Pauls writings see page 589ff.; in Hebrews see 595f.; in 2 Peter see page 598; and in Revelation see page 601. 20 Conversion is an act of both God and man. Man must turn and be converted (isa. 55:6-7; Ezek. 33:11; Acts 3:19), and God also turns and converts man (Psa. 80:3,7,19; Jer. 24:7; 31:18-19; Acts 3:26). Adult Bible Study Hour
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Now regarding the involvement and effect of repentance on the heart, observe first the emotions. Repentance without a doubt involves an emotional change in feelings towards sin. The Hebrew language uses the word nacham to portray what we understand to be the emotional aspect of repentance. It means, to be sorry, to regret, or to have pity.21 2 Corinthians 7:9 speaks of a sorrow which leads to repentance. It should be noted closely that this sorrow has a standard though: the will of God. In other words, sorrow for sin is truly sorrow when sin is seen in light of Gods will found, of course, in Gods Word. For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation (2 Cor. 7:10). Observe the Scriptural elements of godly repentance. Those who mourn over their sin are called blessed (Matt. 5:4). Those who are brokenhearted and crushed in spirit because of their sin will find that the Lord is near (Psa. 34:18; 51:17). Humility and contrition exemplify the one who trembles in fear at Gods Word (Isa. 66:2). Finally, Joel describes repentance, returning to God, as requiring the whole heart (demonstrated during this time period through fasting, weeping, mourning, and tearing of garments.) (2:12, 13). Examples of godly repentance may be found in David (Psalm 51); Josiah (2 Kings 22); Ezra w/ Israel (Ezra 10); Job (42:6); Peter (Matt. 26:69-75); Taxgatherer (Luke 18:13); and the Prodigal Son (Luke 15:21). Examples of repentance that is not according to the will of God would include Cain (Gen. 4), Ahab (1 Kings 21), and Judas (Matt. 27:1-10).22 At this point, it must be clearly stated that the sharpness of sorrow is not what constitutes the repentance: the repentance consists in the change of mind, resulting in change of life, and the sorrow for sin is its accompaniment.23 This leads us to an examination of repentance and the mind. Repentance is a mental change of mind concerning nature and results of sin. 2 Tim. 2:25 describes repentance as a result of proper God-given knowledge a knowledge that leads to repentance. Because the mind is the faculty of determination and intention, it must turn from all intentions of evil (Acts 8:22). The times of ignorance have passed all men everywhere know what is sin and God has commanded them to repent (Acts 17:30). Isaiah succinctly stated the task at hand for Israel: they were to cease from doing evil and they
21 Richards, Lawrence O. Expository Dictionary of Biblical Words (Grand Rapids, MI: Zondervan Publishing House, 1985) 522. 22 The reader is encouraged to examine closely Thomas Watsons The Doctrine of Repentance (Carlisle, PA: Banner of Truth Trust, 1987), specifically chapters two and three on Counterfeit Repentance and The Nature of True Repentance parts 1 and 2. These chapters clearly outline through Scripture applied to experience the two types of repentance. 23 Peters, p. 239.
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were to learn to do good (1:16-17). Here is one place where education, godly, biblical education, is necessary in order to repent. Lightner understands repentance in this fashion when he states that all who have trusted Christ as Savior have changed their minds regarding Him and their sonGod the Holy Spirit uses the facts of Scripture and causes the sinner to change his mind about himself, his sin, and the Savior.24 With his feelings and intellect now changed, and having repented from sin inwardly, the natural result is an outward change in behavior. This is called fruit in keeping with repentance (Matt. 3:8). And repentance, if it is to be genuine, must be accompanied by fruit-bearing. A merely outward confession of sin will never do.25 Repentance is finally a volitional change that is demonstrated in the determination to cease from sin and follow Christ (Isa. 1:16-17 stop doing evil, learn to do good). Primarily spoken of in terms of turning from sin, the Old Testament illustrates this concept colorfully in Gods repeated pleas to Israel (Ezek. 18:21,31; 2 Chron. 7:14; Isa. 55:7; Acts 3:19). The volitional element of repentance is also seen in the many demands made for repentance, observed in the passages above. The Hebrew word shuvbest resembles what is thought of today as repentance. It indicates turning from evil to God, from evil ways to Gods ways.26 The New Testament Greek parallels to shuvare metanoeoand metanoia, also mentioned previously. These emphasize a change of mind and attitude, which causes one to make a decision that changes the total direction of ones life.27 The emotions may be sorry for sin, and the mind may even determine that sin (of some particular size or shape) is hazardous or not useful any more. 28 But there must be that inward change which expresses itself outwardly in God-glorifying conduct, fruit-bearing in keeping with conversion.29 Turning from our rebellion to Christ as Lord with our whole selves involves: our minds we must agree with God that we have wronged Him and deserve His judgment, and we must realize that His goodness shown to us in many ways was designed to humble us unto repentance; our emotions we should despise our sins and sinful nature; and our wills we should determine to turn from our rebellion
24 Lightner, Robert P. Sin, The Savior, and Salvation. Nashville, TN: Thomas Nelson Publishers (1991), 167. 25 Hendrickson, William. Exposition of the Gospel According to Luke in New Testament Commentary (Grand Rapids, MI: Baker Book House, 1978), 205. 26 Richards, 522. 2 27 Ibid. 2 28 Two of three evidences of counterfeit repentance listed by Thomas Watson, 5-6. 2 29 Hendrickson, 205.
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and serve our Creator and Redeemer, seeing Christ alone a the payer for and the power over our sin.30 In conclusion then, the heart of the matter is the matter of the heart. And even though mans heart is desperately wicked (Jer. 17:9), even though his mind, will, and emotions are all held in complete and total enslavement to sin, God has so mercifully and graciously provided a means whereby he can be made free. Gods free gift of repentance, consisting in salvation and acted upon upon responsibly by man, powerfully affects complete and lasting change in mans thinking, feeling, and acting. Praise be to His glorious Name for providing a way out of our hellish predicament!
Metzger, 47. Part Two of Metzgers book (pp. 75-104) is excellent reading on the issue of the heart. In that part he spends chapters five through seven specifically applying the gospel of Christ to the mind, will, and emotions. In addition, the book is filled with suggestions on communicating this to the lost.
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Thoughts On The Doctrines of Grace: The Heart of The Matter

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Thoughts On The Doctrines of Grace: The Heart of The Matter

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Thoughts on the Doctrines of Grace

Pastor Rob Wilkerson

The Heart of the Matter

Part I What is the Heart?

Adult Bible Study Hour

Grace Community Church