For
approximately the first two-thousand years of Baptist history, Baptist churches—the
churches established by the Lord Jesus Christ—have defended the fact that when
a lost sinner repents and is born again, a change of action will necessarily
follow. The fact that repentance
is a change of mind that results in a change of action is the historic Baptist
position. There are no Baptist confessional statements that deny that
repentance will result in a change of action or that positively affirm that
repentance is only a change of mind that may or may not result in a change of
action. The idea that repentance
is only a change of mind that may or may not result in a change of action is a
new and different gospel (Galatians 1:8-9) from the one that has been preached
by Baptists throughout the course of the church age, for it is a different
gospel from the one taught in the Bible.
approximately the first two-thousand years of Baptist history, Baptist churches—the
churches established by the Lord Jesus Christ—have defended the fact that when
a lost sinner repents and is born again, a change of action will necessarily
follow. The fact that repentance
is a change of mind that results in a change of action is the historic Baptist
position. There are no Baptist confessional statements that deny that
repentance will result in a change of action or that positively affirm that
repentance is only a change of mind that may or may not result in a change of
action. The idea that repentance
is only a change of mind that may or may not result in a change of action is a
new and different gospel (Galatians 1:8-9) from the one that has been preached
by Baptists throughout the course of the church age, for it is a different
gospel from the one taught in the Bible.
The
historic Baptist doctrine that repentance is a change of mind that results in a
change of action will be referenced below as the RAC (Repentance Always results in Change) position, and
the new position that repentance is a change of mind that may not result in a
change of action will be referenced below as the RNC (Repentance does Not always result in Change)
position.
historic Baptist doctrine that repentance is a change of mind that results in a
change of action will be referenced below as the RAC (Repentance Always results in Change) position, and
the new position that repentance is a change of mind that may not result in a
change of action will be referenced below as the RNC (Repentance does Not always result in Change)
position.
Old Testament
Evidence Affirms the RAC
Evidence Affirms the RAC
Briefly,
the verbs shub[i]
and nacham[ii] are used in
the Old Testament for the concept of repentance. Nacham emphasizes the
emotional aspect of repentance, conveying the idea of “to be sorry, to come to
regret something,”[iii] and is
found with reference to human repentance in texts such as Job 42:6: “Wherefore I abhor myself, and repent in dust and ashes.” Shub means “to turn back . . . turn back to God . . .
turning around . . . be converted . . . turn away from, abandon . . . a course
of action . . . to desist . . . from doing wrong.”[iv] It is a very common verb, appearing in
passages such as the following representative texts:
the verbs shub[i]
and nacham[ii] are used in
the Old Testament for the concept of repentance. Nacham emphasizes the
emotional aspect of repentance, conveying the idea of “to be sorry, to come to
regret something,”[iii] and is
found with reference to human repentance in texts such as Job 42:6: “Wherefore I abhor myself, and repent in dust and ashes.” Shub means “to turn back . . . turn back to God . . .
turning around . . . be converted . . . turn away from, abandon . . . a course
of action . . . to desist . . . from doing wrong.”[iv] It is a very common verb, appearing in
passages such as the following representative texts:
Therefore say unto the house of Israel, Thus saith the
Lord GOD; Repent (shub, Qal[v]),
and turn yourselves (shub, Hiphil) from your idols; and turn away (shub, Hiphil) your faces from all your abominations. . . . But
if the wicked will turn (shub,
Qal) from all his sins that he hath committed, and keep all my statutes, and do
that which is lawful and right, he shall surely live, he shall not die. . . .
Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return (shub, Qal) from his ways, and live? . . . Therefore I will
judge you, O house of Israel, every one according to his ways, saith the Lord
GOD. Repent (shub, Qal), and turn
yourselves (shub, Hiphil) from all your transgressions; so iniquity
shall not be your ruin. Cast away from you all your transgressions, whereby ye
have transgressed; and make you a new heart and a new spirit:[vi]
for why will ye die, O house of Israel? . . . Nevertheless, if thou warn the
wicked of his way to turn (shub,
Qal) from it; if he do not turn (shub,
Qal) from his way, he shall die in his iniquity; but thou hast delivered thy
soul. . . . Say unto them, As I
live, saith the Lord GOD, I have no pleasure in the death of the wicked; but
that the wicked turn (shub, Qal)
from his way and live: turn (shub,
Qal) ye, turn (shub, Qal) ye from
your evil ways; for why will ye die, O house of Israel? (Ezekiel 14:6; 18:21,
23, 30-31; 33:9, 11)
Lord GOD; Repent (shub, Qal[v]),
and turn yourselves (shub, Hiphil) from your idols; and turn away (shub, Hiphil) your faces from all your abominations. . . . But
if the wicked will turn (shub,
Qal) from all his sins that he hath committed, and keep all my statutes, and do
that which is lawful and right, he shall surely live, he shall not die. . . .
Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return (shub, Qal) from his ways, and live? . . . Therefore I will
judge you, O house of Israel, every one according to his ways, saith the Lord
GOD. Repent (shub, Qal), and turn
yourselves (shub, Hiphil) from all your transgressions; so iniquity
shall not be your ruin. Cast away from you all your transgressions, whereby ye
have transgressed; and make you a new heart and a new spirit:[vi]
for why will ye die, O house of Israel? . . . Nevertheless, if thou warn the
wicked of his way to turn (shub,
Qal) from it; if he do not turn (shub,
Qal) from his way, he shall die in his iniquity; but thou hast delivered thy
soul. . . . Say unto them, As I
live, saith the Lord GOD, I have no pleasure in the death of the wicked; but
that the wicked turn (shub, Qal)
from his way and live: turn (shub,
Qal) ye, turn (shub, Qal) ye from
your evil ways; for why will ye die, O house of Israel? (Ezekiel 14:6; 18:21,
23, 30-31; 33:9, 11)
It is obvious that the RAC is the Old Testament doctrine of repentance—and the
gospel is received in the same manner in both the Old and New Testament
(Hebrews 11:1-2; Romans 4). The RNC finds no support from the first three-fourths of the
Word of God.
gospel is received in the same manner in both the Old and New Testament
(Hebrews 11:1-2; Romans 4). The RNC finds no support from the first three-fourths of the
Word of God.
New Testament Lexical
Evidence Affirms the RAC
Evidence Affirms the RAC
One Greek verb
for repentance is metamelomai, meaning “to have regrets about something . . . be
very sorry, regret . . . to change one’s mind.”[vii] Metamelomai bears some similarities to the Old Testament verb nacham. The
Greek verb appears in New Testament texts such as: “He answered and said, I will not: but afterward he
repented, and went” (Matthew 21:29).[viii] The central words for the New Testament
doctrine of repentance, however, are the verb metanoeo and the noun metanoia.
for repentance is metamelomai, meaning “to have regrets about something . . . be
very sorry, regret . . . to change one’s mind.”[vii] Metamelomai bears some similarities to the Old Testament verb nacham. The
Greek verb appears in New Testament texts such as: “He answered and said, I will not: but afterward he
repented, and went” (Matthew 21:29).[viii] The central words for the New Testament
doctrine of repentance, however, are the verb metanoeo and the noun metanoia.
The standard New
Testament Greek lexicon BDAG[ix]
lists all verses with metanoeo in the
New Testament[x] under the
definition “feel remorse, repent, be converted,” including the mention of
repentance “of . . . immorality . . . of . . . sins . . . repent and turn away.”
Testament Greek lexicon BDAG[ix]
lists all verses with metanoeo in the
New Testament[x] under the
definition “feel remorse, repent, be converted,” including the mention of
repentance “of . . . immorality . . . of . . . sins . . . repent and turn away.”
The Louw-Nida Greek lexicon defines metanoeo and metanoia
as: “[T]o change one’s way of life
as the result of a complete change of thought and attitude with regard to sin
and righteousness — ‘to repent, to change one’s way, repentance.’ . . . Though
in English a focal component of repent is the sorrow or contrition that a
person experiences because of sin, the emphasis in metanoeo and metanoia seems
to be more specifically the total change, both in thought and behavior, with
respect to how one should both think and act. Whether the focus is upon
attitude or behavior varies somewhat in different contexts. . . . Though it
would be possible to classify metanoeo
and metanoia in [the category of words
for] [t]hink[ing], the focal semantic feature of these terms is clearly
behavioral rather than intellectual.”[xi]
as: “[T]o change one’s way of life
as the result of a complete change of thought and attitude with regard to sin
and righteousness — ‘to repent, to change one’s way, repentance.’ . . . Though
in English a focal component of repent is the sorrow or contrition that a
person experiences because of sin, the emphasis in metanoeo and metanoia seems
to be more specifically the total change, both in thought and behavior, with
respect to how one should both think and act. Whether the focus is upon
attitude or behavior varies somewhat in different contexts. . . . Though it
would be possible to classify metanoeo
and metanoia in [the category of words
for] [t]hink[ing], the focal semantic feature of these terms is clearly
behavioral rather than intellectual.”[xi]
Thayer’s Greek lexicon defines metanoeo as: “to
change one’s mind, i.e. to repent (to feel sorry that one has done this or that
. . . used especially of those who, conscious of their sins and with manifest
tokens of sorrow, are intent on obtaining God’s pardon . . . to change one’s
mind for the better, heartily to amend with abhorrence of one’s past sins . . .
[leading to] conduct worthy of a heart changed and abhorring sin.” Metanoia is defined as:
“a change of mind: as it appears
in one who repents of a purpose he has formed or of something he has done . . .
especially the change of mind of those who have begun to abhor their errors and
misdeeds, and have determined to enter upon a better course of life, so that it
embraces both a recognition of sin and sorrow for it and hearty amendment, the
tokens and effects of which are good deeds. . . that change of mind by which we
turn from, desist from, etc. . . . used . . . of the improved spiritual state
resulting from deep sorrow for sin.”
change one’s mind, i.e. to repent (to feel sorry that one has done this or that
. . . used especially of those who, conscious of their sins and with manifest
tokens of sorrow, are intent on obtaining God’s pardon . . . to change one’s
mind for the better, heartily to amend with abhorrence of one’s past sins . . .
[leading to] conduct worthy of a heart changed and abhorring sin.” Metanoia is defined as:
“a change of mind: as it appears
in one who repents of a purpose he has formed or of something he has done . . .
especially the change of mind of those who have begun to abhor their errors and
misdeeds, and have determined to enter upon a better course of life, so that it
embraces both a recognition of sin and sorrow for it and hearty amendment, the
tokens and effects of which are good deeds. . . that change of mind by which we
turn from, desist from, etc. . . . used . . . of the improved spiritual state
resulting from deep sorrow for sin.”
The Theological Lexicon of the New Testament affirms: “In
the NT, metanoeō and metanoia . . . form an essential part of the kerygma
[preaching] lexicon, urging ‘conversion’ to Christianity. There is no longer
any question of distinguishing between change of thoughts, of heart, of
actions. The change is that of the soul, of the whole person (the new
creature), who is purified of stains and whose life is transformed,
metamorphosed.”[xii]
the NT, metanoeō and metanoia . . . form an essential part of the kerygma
[preaching] lexicon, urging ‘conversion’ to Christianity. There is no longer
any question of distinguishing between change of thoughts, of heart, of
actions. The change is that of the soul, of the whole person (the new
creature), who is purified of stains and whose life is transformed,
metamorphosed.”[xii]
The Theological Dictionary of the New
Testament affirms concerning the New
Testament usage of metanoeo and metanoia: “Metanoeo . . . [is] radical conversion, a transformation of nature,
a definitive turning from evil, a resolute turning to God in total obedience .
. . [i]t affects the whole man, first and basically the centre of personal
life, then logically his conduct at all times and in all situations, his
thoughts, words and acts.”[xiii]
Testament affirms concerning the New
Testament usage of metanoeo and metanoia: “Metanoeo . . . [is] radical conversion, a transformation of nature,
a definitive turning from evil, a resolute turning to God in total obedience .
. . [i]t affects the whole man, first and basically the centre of personal
life, then logically his conduct at all times and in all situations, his
thoughts, words and acts.”[xiii]
Christendom
continued to speak of repentance as a
change of mind that results in a change of life. The standard Patristic Greek Lexicon edited by G. W. H. Lampe,[xiv]
despite large pages of references to repentance (metanoia, metanoeo) in the patristic writers, never gives a single
reference where repentance refers
to a change of mind that does not result in a change of action, while it
provides overwhelming evidence for the historic Baptist doctrine of repentance
in vast numbers of passages in the writers of the early centuries of church
history.[xv]
continued to speak of repentance as a
change of mind that results in a change of life. The standard Patristic Greek Lexicon edited by G. W. H. Lampe,[xiv]
despite large pages of references to repentance (metanoia, metanoeo) in the patristic writers, never gives a single
reference where repentance refers
to a change of mind that does not result in a change of action, while it
provides overwhelming evidence for the historic Baptist doctrine of repentance
in vast numbers of passages in the writers of the early centuries of church
history.[xv]
The lexica
provide overwhelming evidence in favor of the RAC and against the RNC. Were the RNC true, all standard lexica would have to be in error.
provide overwhelming evidence in favor of the RAC and against the RNC. Were the RNC true, all standard lexica would have to be in error.
–TDR
[i]
The verb
appears 1,075 times in 956 verses, listed here in the order they are found in
the Hebrew Bible: Gen 3:19; 8:3,
7, 9, 12; 14:7, 16–17; 15:16; 16:9; 18:10, 14, 33; 20:7, 14; 21:32; 22:5, 19;
24:5–6, 8; 26:18; 27:44–45; 28:15, 21; 29:3; 30:31; 31:3, 13, 55; 32:6, 9;
33:16; 37:14, 22, 29–30; 38:22, 29; 40:13, 21; 41:13; 42:24–25, 28, 37; 43:2,
10, 12–13, 18, 21; 44:8, 13, 25; 48:21; 50:5, 14–15; Ex 4:7, 18–21; 5:22; 10:8;
13:17; 14:2, 26–28; 15:19; 19:8; 21:34; 22:26; 23:4; 24:14; 32:12, 27, 31;
33:11; 34:31, 35; Lev 6:4; 13:16; 14:39, 43; 22:13; 25:10, 13, 27–28, 41,
51–52; 26:26; 27:24; Num 5:7–8; 8:25; 10:36; 11:4; 13:25–26; 14:3–4, 36, 43;
16:50; 17:10; 18:9; 22:8, 34; 23:5–6, 16, 20; 24:25; 25:4, 11; 32:15, 18, 22;
33:7; 35:25, 28, 32; Deut 1:22, 25, 45; 3:20; 4:30, 39; 5:30; 13:17; 17:16;
20:5–8; 22:1–2; 23:13–14; 24:4, 13, 19; 28:31, 60, 68; 30:1–3, 8–10; 32:41, 43;
Josh 1:15; 2:16, 22–23; 4:18; 5:2; 6:14; 7:3, 26; 8:21, 24, 26; 10:15, 21, 38,
43; 11:10; 14:7; 18:8; 19:12, 27, 29, 34; 20:6; 22:8–9, 16, 18, 23, 29, 32;
23:12; 24:20; Judg 2:19; 3:19; 5:29; 6:18; 7:3, 15; 8:9, 13, 33; 9:56–57;
11:8–9, 13, 31, 35, 39; 14:8; 15:19; 17:3–4; 18:26; 19:3, 7; 20:48; 21:14, 23;
1 Sam 1:19; 3:5–6; 5:3, 11; 6:3–4, 7–8, 16–17, 21; 7:3, 14; 9:5; 12:3; 14:27;
15:11, 25–26, 30–31; 17:15, 30, 53, 57; 18:2, 6; 23:23, 28; 24:1; 25:12, 21,
39; 26:21, 23, 25; 27:9; 29:4, 7, 11; 30:12, 19; 2 Sam 1:1, 22; 2:26, 30; 3:11,
16, 26–27; 6:20; 8:3, 13; 9:7; 10:5, 14; 11:4, 15; 12:23, 31; 14:13, 21; 15:8,
19–20, 25, 27, 29, 34; 16:3, 8, 12; 17:3, 20; 18:16; 19:10–12, 14–15, 37, 39,
43; 20:22; 22:21, 25, 38; 23:10; 24:13; 1 Kings 2:16–17, 20, 30, 32–33, 41, 44;
8:33–35, 47–48; 9:6; 12:5–6, 9, 12, 16, 20–21, 24, 26–27; 13:4, 6, 9–10, 16–20,
22–23, 26, 29, 33; 14:28; 17:21–22; 18:43; 19:6–7, 15, 20–21; 20:5, 9, 34; 22:17,
26, 28, 33; 2 Kings 1:5–6, 11, 13; 2:13, 18, 25; 3:4, 27; 4:22, 31, 35, 38;
5:10, 14–15; 7:8, 15; 8:3, 6, 29; 9:15, 18, 20, 36; 13:25; 14:14, 22, 25, 28;
15:20; 16:6; 17:3, 13; 18:14, 24; 19:7–9, 28, 33, 36; 20:5, 9–11; 21:3; 22:9,
20; 23:20, 25–26; 24:1; Is 1:25–27; 5:25; 6:10, 13; 9:12–13, 17, 21; 10:4,
21–22; 12:1; 14:27; 19:22; 21:12; 23:17; 28:6; 29:17; 31:6; 35:10; 36:9;
37:7–8, 29, 34, 37; 38:8; 41:28; 42:22; 43:13; 44:19, 22, 25; 45:23; 46:8;
47:10; 49:5–6; 51:11; 52:8; 55:7, 10–11; 58:12–13; 59:20; 63:17; 66:15; Jer
2:24, 35; 3:1, 7, 10, 12, 14, 19, 22; 4:1, 8, 28; 5:3; 6:9; 8:4–6; 11:10;
12:15; 14:3; 15:7, 19; 16:15; 18:4, 8, 11, 20; 22:10–11, 27; 23:3, 14, 20, 22;
24:6–7; 25:5; 26:3; 27:16, 22; 28:3–4, 6; 29:10, 14; 30:3, 10, 18, 24; 31:8, 16–19,
21, 23; 32:37, 40, 44; 33:7, 11, 26; 34:11, 15–16, 22; 35:15; 36:3, 7, 28;
37:7–8, 20; 38:26; 40:5, 12; 41:14, 16; 42:10, 12; 43:5; 44:5, 14, 28; 46:16,
27; 48:47; 49:6, 39; 50:6, 9, 19; Ezek 1:14; 3:19–20; 7:13; 8:6, 13, 15, 17;
9:11; 13:22; 14:6; 16:53, 55; 18:7–8, 12, 17, 21, 23–24, 26–28, 30, 32; 20:22;
21:5, 30; 27:15; 29:14; 33:9, 11–12, 14–15, 18–19; 34:4, 16; 35:7, 9; 38:4, 8,
12; 39:2, 25, 27; 44:1; 46:9, 17; 47:1, 6–7; Hos 2:7, 9; 3:5; 4:9; 5:4, 15–6:1;
6:11; 7:10, 16; 8:13; 9:3; 11:5, 9; 12:2, 6, 9, 14; 14:1–2, 4, 7; Joel 2:12–14;
3:1, 4, 7; Amos 1:3, 6, 8–9, 11, 13; 2:1, 4, 6; 4:6, 8–11; 9:14; Obad 1:15;
Jonah 1:13; 3:8–10; Mic 1:7; 2:8; 5:3; 7:19; Nah 2:2; Hab 2:1; Zeph 2:7; 3:20;
Zech 1:3–4, 6, 16; 4:1; 5:1; 6:1; 7:14; 8:3, 15; 9:8, 12; 10:6, 9–10; 13:7; Mal
1:4; 2:6; 3:7, 18; 4:6; Psa 6:4, 10; 7:7, 12, 16; 9:3, 17; 14:7; 18:20, 24, 37;
19:7; 22:27; 23:3, 6; 28:4; 35:13, 17; 44:10; 51:12–13; 53:6; 54:5; 56:9; 59:6,
14; 60:0–1; 68:22; 69:4; 70:3; 71:20; 72:10; 73:10; 74:11, 21; 78:34, 38–39,
41; 79:12; 80:3, 7, 14, 19; 81:14; 85:1, 3–4, 6, 8; 89:43; 90:3, 13; 94:2, 15,
23; 104:9, 29; 106:23; 116:7, 12; 119:59, 79; 126:1, 4; 132:10–11; 146:4; Job
1:21; 6:29; 7:7, 10; 9:12–13, 18; 10:9, 16, 21; 11:10; 13:22; 14:13; 15:13, 22;
16:22; 17:10; 20:2, 10, 18; 22:23; 23:13; 30:23; 31:14; 32:14; 33:5, 25–26, 30,
32; 34:15; 35:4; 36:7, 10; 39:4, 12, 22; 40:4; 42:10; Prov 1:23; 2:19; 3:28;
12:14; 15:1; 17:13; 18:13; 19:24; 20:26; 22:21; 24:12, 18, 26, 29; 25:10, 13;
26:11, 15–16, 27; 27:11; 29:8; 30:30; Ruth 1:6–8, 10–12, 15–16, 21–22; 2:6;
4:3, 15; Song 6:13; Eccl 1:6–7; 3:20; 4:1, 7; 5:15; 9:11; 12:2, 7; Lam 1:8, 11,
13, 16, 19; 2:3, 8, 14; 3:3, 21, 40, 64; 5:21; Esth 2:14; 4:13, 15; 6:12; 7:8;
8:5, 8; 9:25; Dan 9:13, 16, 25; 10:20; 11:9–10, 13, 18–19, 28–30; Ezra 2:1;
6:21; 9:14; 10:14; Neh 1:9; 2:6, 15, 20; 4:4, 12, 15; 5:11–12; 6:4; 7:6; 8:17;
9:17, 26, 28–29, 35; 13:9; 1 Chr 19:5; 20:3; 21:12, 20, 27; 2 Chr 6:23–26,
37–38, 42; 7:14, 19; 10:2, 5–6, 9, 12, 16; 11:1, 4; 12:11–12; 14:15; 15:4;
18:16, 25–27, 32; 19:1, 4, 8; 20:27; 22:6; 24:11, 19; 25:10, 13, 24; 26:2;
27:5; 28:11, 15; 29:10; 30:6, 8–9; 31:1; 32:21, 25; 33:3, 13; 34:7, 9, 16, 28;
36:13.
The verb
appears 1,075 times in 956 verses, listed here in the order they are found in
the Hebrew Bible: Gen 3:19; 8:3,
7, 9, 12; 14:7, 16–17; 15:16; 16:9; 18:10, 14, 33; 20:7, 14; 21:32; 22:5, 19;
24:5–6, 8; 26:18; 27:44–45; 28:15, 21; 29:3; 30:31; 31:3, 13, 55; 32:6, 9;
33:16; 37:14, 22, 29–30; 38:22, 29; 40:13, 21; 41:13; 42:24–25, 28, 37; 43:2,
10, 12–13, 18, 21; 44:8, 13, 25; 48:21; 50:5, 14–15; Ex 4:7, 18–21; 5:22; 10:8;
13:17; 14:2, 26–28; 15:19; 19:8; 21:34; 22:26; 23:4; 24:14; 32:12, 27, 31;
33:11; 34:31, 35; Lev 6:4; 13:16; 14:39, 43; 22:13; 25:10, 13, 27–28, 41,
51–52; 26:26; 27:24; Num 5:7–8; 8:25; 10:36; 11:4; 13:25–26; 14:3–4, 36, 43;
16:50; 17:10; 18:9; 22:8, 34; 23:5–6, 16, 20; 24:25; 25:4, 11; 32:15, 18, 22;
33:7; 35:25, 28, 32; Deut 1:22, 25, 45; 3:20; 4:30, 39; 5:30; 13:17; 17:16;
20:5–8; 22:1–2; 23:13–14; 24:4, 13, 19; 28:31, 60, 68; 30:1–3, 8–10; 32:41, 43;
Josh 1:15; 2:16, 22–23; 4:18; 5:2; 6:14; 7:3, 26; 8:21, 24, 26; 10:15, 21, 38,
43; 11:10; 14:7; 18:8; 19:12, 27, 29, 34; 20:6; 22:8–9, 16, 18, 23, 29, 32;
23:12; 24:20; Judg 2:19; 3:19; 5:29; 6:18; 7:3, 15; 8:9, 13, 33; 9:56–57;
11:8–9, 13, 31, 35, 39; 14:8; 15:19; 17:3–4; 18:26; 19:3, 7; 20:48; 21:14, 23;
1 Sam 1:19; 3:5–6; 5:3, 11; 6:3–4, 7–8, 16–17, 21; 7:3, 14; 9:5; 12:3; 14:27;
15:11, 25–26, 30–31; 17:15, 30, 53, 57; 18:2, 6; 23:23, 28; 24:1; 25:12, 21,
39; 26:21, 23, 25; 27:9; 29:4, 7, 11; 30:12, 19; 2 Sam 1:1, 22; 2:26, 30; 3:11,
16, 26–27; 6:20; 8:3, 13; 9:7; 10:5, 14; 11:4, 15; 12:23, 31; 14:13, 21; 15:8,
19–20, 25, 27, 29, 34; 16:3, 8, 12; 17:3, 20; 18:16; 19:10–12, 14–15, 37, 39,
43; 20:22; 22:21, 25, 38; 23:10; 24:13; 1 Kings 2:16–17, 20, 30, 32–33, 41, 44;
8:33–35, 47–48; 9:6; 12:5–6, 9, 12, 16, 20–21, 24, 26–27; 13:4, 6, 9–10, 16–20,
22–23, 26, 29, 33; 14:28; 17:21–22; 18:43; 19:6–7, 15, 20–21; 20:5, 9, 34; 22:17,
26, 28, 33; 2 Kings 1:5–6, 11, 13; 2:13, 18, 25; 3:4, 27; 4:22, 31, 35, 38;
5:10, 14–15; 7:8, 15; 8:3, 6, 29; 9:15, 18, 20, 36; 13:25; 14:14, 22, 25, 28;
15:20; 16:6; 17:3, 13; 18:14, 24; 19:7–9, 28, 33, 36; 20:5, 9–11; 21:3; 22:9,
20; 23:20, 25–26; 24:1; Is 1:25–27; 5:25; 6:10, 13; 9:12–13, 17, 21; 10:4,
21–22; 12:1; 14:27; 19:22; 21:12; 23:17; 28:6; 29:17; 31:6; 35:10; 36:9;
37:7–8, 29, 34, 37; 38:8; 41:28; 42:22; 43:13; 44:19, 22, 25; 45:23; 46:8;
47:10; 49:5–6; 51:11; 52:8; 55:7, 10–11; 58:12–13; 59:20; 63:17; 66:15; Jer
2:24, 35; 3:1, 7, 10, 12, 14, 19, 22; 4:1, 8, 28; 5:3; 6:9; 8:4–6; 11:10;
12:15; 14:3; 15:7, 19; 16:15; 18:4, 8, 11, 20; 22:10–11, 27; 23:3, 14, 20, 22;
24:6–7; 25:5; 26:3; 27:16, 22; 28:3–4, 6; 29:10, 14; 30:3, 10, 18, 24; 31:8, 16–19,
21, 23; 32:37, 40, 44; 33:7, 11, 26; 34:11, 15–16, 22; 35:15; 36:3, 7, 28;
37:7–8, 20; 38:26; 40:5, 12; 41:14, 16; 42:10, 12; 43:5; 44:5, 14, 28; 46:16,
27; 48:47; 49:6, 39; 50:6, 9, 19; Ezek 1:14; 3:19–20; 7:13; 8:6, 13, 15, 17;
9:11; 13:22; 14:6; 16:53, 55; 18:7–8, 12, 17, 21, 23–24, 26–28, 30, 32; 20:22;
21:5, 30; 27:15; 29:14; 33:9, 11–12, 14–15, 18–19; 34:4, 16; 35:7, 9; 38:4, 8,
12; 39:2, 25, 27; 44:1; 46:9, 17; 47:1, 6–7; Hos 2:7, 9; 3:5; 4:9; 5:4, 15–6:1;
6:11; 7:10, 16; 8:13; 9:3; 11:5, 9; 12:2, 6, 9, 14; 14:1–2, 4, 7; Joel 2:12–14;
3:1, 4, 7; Amos 1:3, 6, 8–9, 11, 13; 2:1, 4, 6; 4:6, 8–11; 9:14; Obad 1:15;
Jonah 1:13; 3:8–10; Mic 1:7; 2:8; 5:3; 7:19; Nah 2:2; Hab 2:1; Zeph 2:7; 3:20;
Zech 1:3–4, 6, 16; 4:1; 5:1; 6:1; 7:14; 8:3, 15; 9:8, 12; 10:6, 9–10; 13:7; Mal
1:4; 2:6; 3:7, 18; 4:6; Psa 6:4, 10; 7:7, 12, 16; 9:3, 17; 14:7; 18:20, 24, 37;
19:7; 22:27; 23:3, 6; 28:4; 35:13, 17; 44:10; 51:12–13; 53:6; 54:5; 56:9; 59:6,
14; 60:0–1; 68:22; 69:4; 70:3; 71:20; 72:10; 73:10; 74:11, 21; 78:34, 38–39,
41; 79:12; 80:3, 7, 14, 19; 81:14; 85:1, 3–4, 6, 8; 89:43; 90:3, 13; 94:2, 15,
23; 104:9, 29; 106:23; 116:7, 12; 119:59, 79; 126:1, 4; 132:10–11; 146:4; Job
1:21; 6:29; 7:7, 10; 9:12–13, 18; 10:9, 16, 21; 11:10; 13:22; 14:13; 15:13, 22;
16:22; 17:10; 20:2, 10, 18; 22:23; 23:13; 30:23; 31:14; 32:14; 33:5, 25–26, 30,
32; 34:15; 35:4; 36:7, 10; 39:4, 12, 22; 40:4; 42:10; Prov 1:23; 2:19; 3:28;
12:14; 15:1; 17:13; 18:13; 19:24; 20:26; 22:21; 24:12, 18, 26, 29; 25:10, 13;
26:11, 15–16, 27; 27:11; 29:8; 30:30; Ruth 1:6–8, 10–12, 15–16, 21–22; 2:6;
4:3, 15; Song 6:13; Eccl 1:6–7; 3:20; 4:1, 7; 5:15; 9:11; 12:2, 7; Lam 1:8, 11,
13, 16, 19; 2:3, 8, 14; 3:3, 21, 40, 64; 5:21; Esth 2:14; 4:13, 15; 6:12; 7:8;
8:5, 8; 9:25; Dan 9:13, 16, 25; 10:20; 11:9–10, 13, 18–19, 28–30; Ezra 2:1;
6:21; 9:14; 10:14; Neh 1:9; 2:6, 15, 20; 4:4, 12, 15; 5:11–12; 6:4; 7:6; 8:17;
9:17, 26, 28–29, 35; 13:9; 1 Chr 19:5; 20:3; 21:12, 20, 27; 2 Chr 6:23–26,
37–38, 42; 7:14, 19; 10:2, 5–6, 9, 12, 16; 11:1, 4; 12:11–12; 14:15; 15:4;
18:16, 25–27, 32; 19:1, 4, 8; 20:27; 22:6; 24:11, 19; 25:10, 13, 24; 26:2;
27:5; 28:11, 15; 29:10; 30:6, 8–9; 31:1; 32:21, 25; 33:3, 13; 34:7, 9, 16, 28;
36:13.
[ii]
The verb
appears 108 times in 100 verses, listed here in the order they are found in the
Hebrew Bible: Gen 5:29; 6:6–7;
24:67; 27:42; 37:35; 38:12; 50:21; Ex 13:17; 32:12, 14; Num 23:19; Deut 32:36;
Judg 2:18; 21:6, 15; 1 Sam 15:11, 29, 35; 2 Sam 10:2–3; 12:24; 13:39; 24:16; Is
1:24; 12:1; 22:4; 40:1; 49:13; 51:3, 12, 19; 52:9; 54:11; 57:6; 61:2; 66:13; Jer
4:28; 8:6; 15:6; 16:7; 18:8, 10; 20:16; 26:3, 13, 19; 31:13, 15, 19; 42:10;
Ezek 5:13; 14:22–23; 16:54; 24:14; 31:16; 32:31; Joel 2:13–14; Amos 7:3, 6;
Jonah 3:9–10; 4:2; Nah 3:7; Zech 1:17; 8:14; 10:2; Psa 23:4; 69:20; 71:21;
77:2; 86:17; 90:13; 106:45; 110:4; 119:52, 76, 82; 135:14; Job 2:11; 7:13;
16:2; 21:34; 29:25; 42:6, 11; Ruth 2:13; Eccl 4:1; Lam 1:2, 9, 16–17, 21; 2:13;
1 Chr 7:22; 19:2–3; 21:15.
The verb
appears 108 times in 100 verses, listed here in the order they are found in the
Hebrew Bible: Gen 5:29; 6:6–7;
24:67; 27:42; 37:35; 38:12; 50:21; Ex 13:17; 32:12, 14; Num 23:19; Deut 32:36;
Judg 2:18; 21:6, 15; 1 Sam 15:11, 29, 35; 2 Sam 10:2–3; 12:24; 13:39; 24:16; Is
1:24; 12:1; 22:4; 40:1; 49:13; 51:3, 12, 19; 52:9; 54:11; 57:6; 61:2; 66:13; Jer
4:28; 8:6; 15:6; 16:7; 18:8, 10; 20:16; 26:3, 13, 19; 31:13, 15, 19; 42:10;
Ezek 5:13; 14:22–23; 16:54; 24:14; 31:16; 32:31; Joel 2:13–14; Amos 7:3, 6;
Jonah 3:9–10; 4:2; Nah 3:7; Zech 1:17; 8:14; 10:2; Psa 23:4; 69:20; 71:21;
77:2; 86:17; 90:13; 106:45; 110:4; 119:52, 76, 82; 135:14; Job 2:11; 7:13;
16:2; 21:34; 29:25; 42:6, 11; Ruth 2:13; Eccl 4:1; Lam 1:2, 9, 16–17, 21; 2:13;
1 Chr 7:22; 19:2–3; 21:15.
[iii]
The
Hebrew and Aramaic Lexicon of the Old Testament, L Koeher, W. Baumgartner, M. Richardson, J. J.
Stamm. New York: Brill, 1999.
The
Hebrew and Aramaic Lexicon of the Old Testament, L Koeher, W. Baumgartner, M. Richardson, J. J.
Stamm. New York: Brill, 1999.
[iv]
The
Hebrew and Aramaic Lexicon of the Old Testament, L Koeher, W. Baumgartner, M. Richardson, J. J.
Stamm. New York: Brill, 1999.
The
Hebrew and Aramaic Lexicon of the Old Testament, L Koeher, W. Baumgartner, M. Richardson, J. J.
Stamm. New York: Brill, 1999.
[vi]
Exhortations
such as this one make it clear that Ezekiel is calling unconverted Israelites
to salvation, not simply calling backsliders among the true people of God to
live up to their privileges;
Ezekiel calls the Israelites to enter into the promises of the New
Covenant of a new heart and a new spirit.
Compare Isaiah 65:2, which does not just contextually refer to
idolatrous and unconverted Israelites (65:2-7), but is employed by Paul of the
unregenerate Jews who reject the gospel (Romans 10:21), in contrast with those
Gentiles who believe it (Isaiah 65:1; Romans 10:20). It is clearly erroneous to assume that every passage in
which the Lord addresses His chosen nation refers to those who truly belong to
Him because Israel was, in a national sense, the people of God. Rather, texts warning sinning Israel
frequently refer to the unconverted, rather than merely to those who are not
properly obedient (cf. Romans 9).
Exhortations
such as this one make it clear that Ezekiel is calling unconverted Israelites
to salvation, not simply calling backsliders among the true people of God to
live up to their privileges;
Ezekiel calls the Israelites to enter into the promises of the New
Covenant of a new heart and a new spirit.
Compare Isaiah 65:2, which does not just contextually refer to
idolatrous and unconverted Israelites (65:2-7), but is employed by Paul of the
unregenerate Jews who reject the gospel (Romans 10:21), in contrast with those
Gentiles who believe it (Isaiah 65:1; Romans 10:20). It is clearly erroneous to assume that every passage in
which the Lord addresses His chosen nation refers to those who truly belong to
Him because Israel was, in a national sense, the people of God. Rather, texts warning sinning Israel
frequently refer to the unconverted, rather than merely to those who are not
properly obedient (cf. Romans 9).
[vii]
A
Greek-English Lexicon of the New Testament and other early Christian Literature (3rd ed.), W. Arndt, F. Danker, & W. Bauer.
Chicago, IL: University of Chicago Press, 2000.
A
Greek-English Lexicon of the New Testament and other early Christian Literature (3rd ed.), W. Arndt, F. Danker, & W. Bauer.
Chicago, IL: University of Chicago Press, 2000.
[ix]
A
Greek-English Lexicon of the New Testament and other early Christian Literature (3rd ed.), W. Arndt, F. Danker, & W. Bauer.
Chicago, IL: University of Chicago Press, 2000.
A
Greek-English Lexicon of the New Testament and other early Christian Literature (3rd ed.), W. Arndt, F. Danker, & W. Bauer.
Chicago, IL: University of Chicago Press, 2000.
[x]
The kind
of shallow abuse of lexica that is sadly characteristic of “Baptist” advocates
of the RNC heresy could appear
were a RNC to note BDAG definition
1 for metanoeo, “change one’s
mind,” and the fact that, while metanoia is defined as “repentance, turning about, conversion,” the words
“primarily a change of mind” are also present in the lexicon. The RNC, assuming that the lexical definition of the word as
“change of mind” proves that the word means only a change of mind, and a particular kind of change of
mind, one that may result in nothing, could then pretend to have support from
BDAG for the RNC position. Such a conclusion represents an extreme
misreading of the lexicon, for:
1.) The lexicon places none—not a single one—of the 34 New Testament
uses of metanoeo underneath the
definition in question. It gives
no indication that this is a use that is found in the New Testament at all. 2.) References listed under definition
#1 in BDAG in extrabiblical Greek, whether to the Shepherd of Hermas, Diodorus Siculus, Appian, Josephus, and so on,
actually refer to a change of mind that results in a change of action—the RAC position—as is evident if one actually looks at the
passages. The RNC needs to demonstrate that at least one of the texts
referenced in BDAG actually is a clear instance of its doctrine—which has not
been done.
The kind
of shallow abuse of lexica that is sadly characteristic of “Baptist” advocates
of the RNC heresy could appear
were a RNC to note BDAG definition
1 for metanoeo, “change one’s
mind,” and the fact that, while metanoia is defined as “repentance, turning about, conversion,” the words
“primarily a change of mind” are also present in the lexicon. The RNC, assuming that the lexical definition of the word as
“change of mind” proves that the word means only a change of mind, and a particular kind of change of
mind, one that may result in nothing, could then pretend to have support from
BDAG for the RNC position. Such a conclusion represents an extreme
misreading of the lexicon, for:
1.) The lexicon places none—not a single one—of the 34 New Testament
uses of metanoeo underneath the
definition in question. It gives
no indication that this is a use that is found in the New Testament at all. 2.) References listed under definition
#1 in BDAG in extrabiblical Greek, whether to the Shepherd of Hermas, Diodorus Siculus, Appian, Josephus, and so on,
actually refer to a change of mind that results in a change of action—the RAC position—as is evident if one actually looks at the
passages. The RNC needs to demonstrate that at least one of the texts
referenced in BDAG actually is a clear instance of its doctrine—which has not
been done.
The RNC could also appeal to the Liddell-Scott lexicon of classical or
pre-Koiné Greek for alleged evidence, noting the definition in the lexicon of
“perceive afterwards or too late.”
Here again the entire lack of any evidence for this meaning in the New
Testament must be ignored. It is
also noteworthy that, with one exception, the listed examples of this
definition are from the Greek of the 5th century B. C. (Epicharmus,
Democritus). Similarly, the
examples for “change one’s mind or purpose,” which, in any case, suit the RAC position, as one who changes his purpose will
actually act differently, are all from the 5th or 4th
century B. C., while the definition “repent,” which the lexicon presents as
that of the “NT,” and which includes a good number of examples from Koiné Greek
that is contemporary with the New Testament, is certainly an affirmation of the
RAC position. Liddell-Scott defines metanoia as “change of mind or heart, repentance, regret,”
placing the New Testament examples in this category, and categorizing the
meaning “afterthought, correction” as one restricted to rhetoric and cited as
present only in an extrabiblical rhetorical treatise. The history of the development of metanoeo and metanoia is traced in the Theological Dictionary of the New Testament, ed. Kittel;
cf. also Metanoew
and metamelei in Greek Literature until 100 A. D., Including
Discussion of Their Cognates and of their Hebrew Equivalents, Effie Freeman Thompson, pgs. 358-377 of Historical
and Linguistic Studies in Literature Related to the New Testament Issued Under
the Direction of the Department of Biblical and Patristic Greek, 2nd series, vol. 1. Chicago, IL: University of Chicago, 1908. Thompson, who made a “[d]iligent search . . . for all the intsances
of the words under consideration, with a view to including all the works of all
the known authors in each period” (pg. 353), noted that metanoeo and metanoia moved away from a purely intellectual sense that was present, although
not exclusively so, in early Greek.
In relation to Greek that is contemporary with the New Testament, he notes: “[In] non-Jewish post-Aristotelian
writers to about 100 A. D. . . . passages continaing metanoeo show that . . . there is no instance of . . . purely
intellectual action. The change is that of feeling or will . . . In the Old
Testament Apocrypha and other Jewish writings to about 100 A. D. . . . metanoia means change of purpose . . . this change is (a)
moral; (b) from worse to better; (c) internal; (d) necessarily accompanied by
change of conduct” (pgs. 362, 368-9).
Philo is cited as affirming:
“[T]he man has lost his reason who, by speaking falsely of the truth,
says that he has changed his purpose
(metanenohke¿nai [a form of metanoeo, “to repent,” in this tense and sentence, “says that
he has repented”] when he is still doing wrong” (pg. 369)—the RAC exactly.
In contemporary “Palestinian writers, there is no instance of the
intellectual simply; but there are abundant instances of both the emotional and
volitional action” (pg. 375).
Coming to the New Testament usage, Thompson writes: “An examination of the instances of metanoeo shows that . . . the verb is always used of a change
of purpose which the context clearly indicates to be moral . . . this change is
from evil to good purpose . . . is never used when the reference is to change
of opinion merely . . . is always internal, and . . . results in external
conduct . . . metanoia reveal[s] a
meaning analogous to that of the verb . . . mwtanoia does not strictly include outward conduct or reform
of life . . . [but] this is the product of metanoia . . . lupe
[sorrow] is not inherent in metanoia,
but . . . it produces the latter[.] . . . The New Testament writers in no
instance employ [repentance] to express the action solely of either the
intellect or of the sensibility, but use it exclusively to indicate the action
of the will” (pgs. 372-373).
Thompson concludes: “In the
New Testament, metanoeo and metanoia . . . are never used to indicate merely intellectual
action. . . . [T]hey are always used to express volitional action . . . the
change of purpose . . . from evil to good. . . . [T]hey always express internal
change . . . [and] they require change in the outward expression of life as a
necessary consequent . . . [t]he fullest content [is] found in the . . .
radical change in the primary choice by which the whole soul is turned away
from evil to good” (pgs. 376-377).
The RAC is obviously
validated by a historical study of the development of the meaning of metanoeo and metanoia, while the RNC is
obliterated.
pre-Koiné Greek for alleged evidence, noting the definition in the lexicon of
“perceive afterwards or too late.”
Here again the entire lack of any evidence for this meaning in the New
Testament must be ignored. It is
also noteworthy that, with one exception, the listed examples of this
definition are from the Greek of the 5th century B. C. (Epicharmus,
Democritus). Similarly, the
examples for “change one’s mind or purpose,” which, in any case, suit the RAC position, as one who changes his purpose will
actually act differently, are all from the 5th or 4th
century B. C., while the definition “repent,” which the lexicon presents as
that of the “NT,” and which includes a good number of examples from Koiné Greek
that is contemporary with the New Testament, is certainly an affirmation of the
RAC position. Liddell-Scott defines metanoia as “change of mind or heart, repentance, regret,”
placing the New Testament examples in this category, and categorizing the
meaning “afterthought, correction” as one restricted to rhetoric and cited as
present only in an extrabiblical rhetorical treatise. The history of the development of metanoeo and metanoia is traced in the Theological Dictionary of the New Testament, ed. Kittel;
cf. also Metanoew
and metamelei in Greek Literature until 100 A. D., Including
Discussion of Their Cognates and of their Hebrew Equivalents, Effie Freeman Thompson, pgs. 358-377 of Historical
and Linguistic Studies in Literature Related to the New Testament Issued Under
the Direction of the Department of Biblical and Patristic Greek, 2nd series, vol. 1. Chicago, IL: University of Chicago, 1908. Thompson, who made a “[d]iligent search . . . for all the intsances
of the words under consideration, with a view to including all the works of all
the known authors in each period” (pg. 353), noted that metanoeo and metanoia moved away from a purely intellectual sense that was present, although
not exclusively so, in early Greek.
In relation to Greek that is contemporary with the New Testament, he notes: “[In] non-Jewish post-Aristotelian
writers to about 100 A. D. . . . passages continaing metanoeo show that . . . there is no instance of . . . purely
intellectual action. The change is that of feeling or will . . . In the Old
Testament Apocrypha and other Jewish writings to about 100 A. D. . . . metanoia means change of purpose . . . this change is (a)
moral; (b) from worse to better; (c) internal; (d) necessarily accompanied by
change of conduct” (pgs. 362, 368-9).
Philo is cited as affirming:
“[T]he man has lost his reason who, by speaking falsely of the truth,
says that he has changed his purpose
(metanenohke¿nai [a form of metanoeo, “to repent,” in this tense and sentence, “says that
he has repented”] when he is still doing wrong” (pg. 369)—the RAC exactly.
In contemporary “Palestinian writers, there is no instance of the
intellectual simply; but there are abundant instances of both the emotional and
volitional action” (pg. 375).
Coming to the New Testament usage, Thompson writes: “An examination of the instances of metanoeo shows that . . . the verb is always used of a change
of purpose which the context clearly indicates to be moral . . . this change is
from evil to good purpose . . . is never used when the reference is to change
of opinion merely . . . is always internal, and . . . results in external
conduct . . . metanoia reveal[s] a
meaning analogous to that of the verb . . . mwtanoia does not strictly include outward conduct or reform
of life . . . [but] this is the product of metanoia . . . lupe
[sorrow] is not inherent in metanoia,
but . . . it produces the latter[.] . . . The New Testament writers in no
instance employ [repentance] to express the action solely of either the
intellect or of the sensibility, but use it exclusively to indicate the action
of the will” (pgs. 372-373).
Thompson concludes: “In the
New Testament, metanoeo and metanoia . . . are never used to indicate merely intellectual
action. . . . [T]hey are always used to express volitional action . . . the
change of purpose . . . from evil to good. . . . [T]hey always express internal
change . . . [and] they require change in the outward expression of life as a
necessary consequent . . . [t]he fullest content [is] found in the . . .
radical change in the primary choice by which the whole soul is turned away
from evil to good” (pgs. 376-377).
The RAC is obviously
validated by a historical study of the development of the meaning of metanoeo and metanoia, while the RNC is
obliterated.
[xi]
Greek-English
Lexicon of the New Testament:
Based on Semantic Domains. J. P. Louw & E. A. Nida. New York: United Bible Societies, 1996.
Greek-English
Lexicon of the New Testament:
Based on Semantic Domains. J. P. Louw & E. A. Nida. New York: United Bible Societies, 1996.
[xii] Theological
Lexicon of the New Testament, C.
Spicq & J. D. Ernest. Peabody,
MA: Hendrickson, 1994.
Lexicon of the New Testament, C.
Spicq & J. D. Ernest. Peabody,
MA: Hendrickson, 1994.
[xiii]
Theological
Dictionary of the New Testament, ed. G.
Kittel, G. W. Bromiley & G. Friedrich. Grand Rapids, MI: Eerdmans, 1964. TDNT provides a detailed diachronic study of the words in
addition to a synchronic study of the New Testament evidence.
Theological
Dictionary of the New Testament, ed. G.
Kittel, G. W. Bromiley & G. Friedrich. Grand Rapids, MI: Eerdmans, 1964. TDNT provides a detailed diachronic study of the words in
addition to a synchronic study of the New Testament evidence.
[xv]
The RNC could seek to abuse Lampe in the same way as BDAG by
simply quoting Lampe’s definition A for metanoeo, “change of mind,” and definition A for metanoia, “change of mind, afterthought,” and then reading the
RNC definition of a “change of mind” into the
lexicon. Were a RNC to actually look at the texts referenced by Lampe in
his definition, he would discover that they all refer to a change of mind that
results in a change of action—that is, the RAC position.
For example, under metanoeo definition
A Lampe refers to the Martyrdom of Polycarp 9:2; 11:2 and the Shepherd of Hermas 15:3;
the Shepherd speaks of people who repent “and return again to their evil
desires”—an obvious change of action—while the references in the Martyrdom
of Polycarp record a call by a Roman
official to Polycarp to repent of his Christianity, renounce Christ, and
worship Caesar—a very radical change of action. Overwhelming evidence in the usage of early church history
establishes the RAC position, while
not a single instance of metanoeo
or metanoia out of the hundreds of
passages referenced by Lampe establishes the RNC position.
The RNC could seek to abuse Lampe in the same way as BDAG by
simply quoting Lampe’s definition A for metanoeo, “change of mind,” and definition A for metanoia, “change of mind, afterthought,” and then reading the
RNC definition of a “change of mind” into the
lexicon. Were a RNC to actually look at the texts referenced by Lampe in
his definition, he would discover that they all refer to a change of mind that
results in a change of action—that is, the RAC position.
For example, under metanoeo definition
A Lampe refers to the Martyrdom of Polycarp 9:2; 11:2 and the Shepherd of Hermas 15:3;
the Shepherd speaks of people who repent “and return again to their evil
desires”—an obvious change of action—while the references in the Martyrdom
of Polycarp record a call by a Roman
official to Polycarp to repent of his Christianity, renounce Christ, and
worship Caesar—a very radical change of action. Overwhelming evidence in the usage of early church history
establishes the RAC position, while
not a single instance of metanoeo
or metanoia out of the hundreds of
passages referenced by Lampe establishes the RNC position.
The reason why there is such a radical change in a person who has been saved, is because this change has been made by God rather than man. Man ability to change spiritually toward God is zero. Only God can change a person. Salvation is 100% God's grace in a man's heart to turn him to repentance.
God is a living God!
My husband and I continue to enjoy reading the fruit of your study Kent. We particularly enjoy discussing it over breakfast.
Thanks Denise, but this was written by Thomas Ross. He writes on Fridays here.