THE CALL TO REPENTANCE

J. C. Ryle (1816-1900)

“I tell you, Nay: but, except ye repent, ye shall all likewise perish.”—Luke 13:3

REPENTANCE is one of the foundation stones of Christianity. Sixty times, at least, we find repentance spoken of in the New Testament. What was the first doctrine our Lord Jesus Christ preached? We are told that He said, “Repent ye, and believe the gospel” (Mar 1:15). What did the Apostles proclaim when the Lord sent them forth the first time? They “preached that men should repent” (Mar 6:12). What was the charge that Jesus gave His disciples when He left the world? That “repentance and remission of sins should be preached in his name among all nations” (Luk 24:47). What was the concluding appeal of the first sermons that Peter preached? “Repent, and be baptized.” “Repent ye, and be converted” (Act 2:38; 3:19). What was the summary of doctrine that Paul gave to the Ephesian elders when he parted from them? He told them that he had taught them publicly, and from house to house, “testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Act 20:21). What was the description that Paul gave of his own ministry, when he made his defense before Festus and Agrippa? He told them that he had showed all men that they should “repent, and do works meet for repentance” (Act 26:20). What was the account given by the believers at Jerusalem of the conversion of the Gentiles? When they heard of it they said, “Then hath God also to the Gentiles granted repentance unto life” (Act 11:18)...Surely we must all agree that these are serious considerations. They ought to show the importance of the inquiry I am now making. A mistake about repentance is a most dangerous mistake. An error about repentance is an error that lies at the very roots of our religion. What, then, is repentance? When can it be said of any man that he repents?

Repentance is a thorough change of man’s natural heart upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin as soon as we can act and think, as the bird takes to flying and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, sensuality, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Ghost, when this natural love of sin is cast out, then takes place that change which the Word of God calls “repentance.” The man in whom the change is wrought is said to “repent.” He may be called, in one word, a “penitent” man...

(1) True repentance begins with knowledge of sin. The eyes of the penitent man are opened. He sees with dismay and confusion the length and breadth of God’s holy Law, and the extent, the enormous extent, of his own transgressions. He discovers, to his surprise, that in thinking himself a “good sort of man,” and a man with a “good heart,” he has been under a huge delusion. He finds out that, in reality, he is wicked, guilty, corrupt, and bad in God’s sight. His pride breaks down. His high thoughts melt away. He sees that he is neither more nor less than a great sinner. This is the first step in true repentance.

(2) True repentance goes on to work sorrow for sin. The heart of a penitent man is touched with deep remmorse because of his past transgressions. He is cut to the heart to think that he should have lived so madly and so wickedly. He mourns over time wasted, over talents misspent, over God dishonored, over his own soul injured. The remembrance of these things is grievous to him. The burden of these things is sometimes almost intolerable. When a man so sorrows, you have the second step in true repentance.

(3) True repentance proceeds, further, to produce in a man confession of sin. The tongue of a penitent man is loosed. He feels he must speak to that God against Whom he has sinned. Something within him tells him he must cry to God, pray to God, and talk with God about the state of his own soul. He must pour out his heart and acknowledge his iniquities at the throne of grace. They are a heavy burden within him, and he can no longer keep silence. He can keep nothing back. He will not hide anything. He goes before God, pleading nothing for himself and willing to say, “I have sinned against heaven and before Thee: my iniquity is great. God be merciful to me, a sinner!” When a man goes thus to God in confession, you have the third step in true repentance.

(4) True repentance, furthermore, shows itself before the world in a thorough breaking off from sin. The life of a penitent man is altered. The course of his daily conduct is entirely changed. A new King reigns within his heart. He puts off the old man (Eph 4:22). What God commands he now desires to practice; and what God forbids, he now desires to avoid (Cp. Luk 8:15; Psa 25:11; Luk 18:13). He strives in all ways to keep clear of sin, to fight with sin, to war with sin, to get the victory over sin. He ceases to do evil. He learns to do well. He breaks off sharply from bad ways and bad companions. He labors, however feebly, to live a new life. When a man does this, you have the fourth step in true repentance.

(5) True repentance, in the last place, shows itself by producing in the heart a settled habit of deep hatred of all sin. The mind of a penitent man becomes a mind habitually holy. He abhors that which is evil and cleaves to that which is good (Rom 12:9). He delights in the Law of God (Psa 1:2). He comes short of his own desires not infrequently. He finds in himself an evil principle warring against the Spirit of God (Gal 5:17). He finds himself cold when he would be hot, backward when he would be forward, heavy when he would be lively in God’s service. He is deeply conscious of his own infirmities. He groans under a sense of indwelling corruption. But still, for all that, the general bias of his heart is towards God and away from evil. He can say with David, “Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way” (Psa 119:128). When a man can say this, you have the fifth or crowning step of true repentance...

True repentance, such as I have just described, is never alone in the heart of any man. It always has a companion—a blessed companion. It is always accompanied by lively faith in our Lord and Savior Jesus Christ. Wherever faith is, there is repentance; wherever repentance is, there is always faith. I do not decide which comes first—whether repentance comes before faith or faith before repentance. But I am bold to say that the two graces are never found separate, one from the other...

Beware that you make no mistake about the nature of true repentance. The devil knows too well the value of that precious grace not to dress up spurious imitations of it. Wherever there is good coin, there will always be bad money. Wherever there is a valuable grace, the devil will put in circulation counterfeits and shams of that grace and try to palm them off on men’s souls. Make sure that you are not deceived.

(1) Take heed that your repentance be a business of your heart. It is not a grave face, or a sanctimonious countenance, or a round of self-imposed austerities - it is not this alone which makes up true repentance towards God. The real grace is something far deeper than a mere affair of face, clothes, days, and forms. Ahab could put on sackcloth when it served his turn—but Ahab never repented.

(2) Take heed that your repentance be a repentance wherein you turn to God...Felix could tremble when he heard the Apostle Paul preach. But...this is not true repentance. See that your repentance leads you unto God and makes you flee to Him as your best Friend.

(3) Take heed that your repentance be a repentance attended by a thorough forsaking of sin. Sentimental people can cry when they hear moving sermons on Sundays, and yet return to the ball, the theatre, and the opera in the week after...feelings in religion are worse than worthless, unless they are accompanied by practice. Mere sentimental excitement, without thorough breaking off from sin, is not the repentance that God approves.

(4) Take heed, above all things, that your repentance be closely bound up with faith in the Lord Jesus. See that your convictions be convictions that never rest, except at the foot of the Cross whereon Jesus Christ died. Judas Iscariot could say, “I have sinned” (Mat 27:4), but Judas never turned to Jesus. Judas never looked by faith to Jesus, and therefore Judas died in his sins. Give me that conviction of sin that makes a man flee to Christ and mourn because by his sins he has pierced the Lord Who bought him. Give me that contrition of soul under which a man feels much about Christ and grieves to think of the despite he has done to so gracious a Savior. Going to Sinai, hearing about the Ten Commandments, looking at hell, thinking about the terrors of damnation—all this may make people afraid, and has its use. But no repentance ever lasts in which a man does not look at Calvary more than at Sinai, and see in a bleeding Jesus the strongest motive for contrition. Such repentance comes down from heaven. Such repentance is planted in man’s heart by God the Holy Ghost.

- From Old Paths reprinted by the Banner of Truth Trust.

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THE GREATEST MOTIVE TO REPENTANCE

by Charles H. Spurgeon (1834-1892)

“They shall look upon me whom they have pierced”—Zechariah 12:10

HE HOLY TENDERNESS THAT MAKES MEN MOURN FOR SIN ARISES OUT OF A DIVINE OPERATION. It is not in fallen man to renew his own heart. Can the adamant60 turn itself to wax or the granite soften itself to clay? Only He that stretcheth out the heav-ens and layeth the foundation of the earth can form and reform the spirit of man within him. The power to make the rock of our nature flow with rivers of repentance is not in the rock itself. The power lies in the omnipotent Spirit of God…When He deals with the human mind by His secret and mysterious operations, He fills it with new life, perception, and emotion. “God maketh my heart soft,” said Job (Job 23:16a); and in the best sense, this is true. The Holy Spirit makes us like wax, and we become impressible to His sacred seal…But now I come to the core and center of our subject—

TENDERNESS OF HEART AND MOURNING FOR SIN IS ACTUALLY WROUGHT BY A FAITH-LOOK AT THE PIERCED SON OF GOD. True sorrow for sin comes not without the Spirit of God. But even the Spirit of God Himself does not work it except by leading us to look to Jesus the crucified. There is no true mourning for sin until the eye has seen Christ…O soul, when thou comest to look where all eyes should look, even to Him Who was pierced, then thine eye begins to weep for that for which all eyes should weep—the sin that slew thy Savior! There is no saving repentance except within sight of the cross… Evangelical repentance is acceptable repentance and that only. The essence of evangelical repentance is that it looks to Him Whom it pierced by its sin…Mark you, wherever the Holy Spirit does really come, it always leads the soul to look to Christ. Never yet did a man receive the Spirit of God unto salvation, unless he received it to the bringing of him to look to Christ and mourn for sin.

Faith and repentance are born together, live together, and thrive together. Let no man put asunder what God hath joined together! No man can repent of sin without believing in Jesus nor believe in Jesus without repenting of sin. Look then lovingly to Him that bled upon the cross for thee, for in that look thou shalt find pardon and receive soft-ening. How wonderful that all our evils should be remedied by that one sole prescription, “Look unto me and be ye saved, all the ends of the earth” (Isa 45:22). Yet none will look until the Spirit of God inclines them so to do. He works on none to their salvation unless they yield to His influences and turn their eyes to Jesus…

The look that blesses us so as to produce tenderness of heart is a look to Jesus as the pierced One. On this, I want to dwell for a season. It is not looking to Jesus as God only that affects the heart, but looking to this same Lord and God as crucified for us. We see the Lord pierced, and then the piercing of our own heart begins. When the Lord reveals Jesus to us, we begin to have our sins revealed…

Come, dear souls, let us go together to the cross for a little while and note who it was that there received the spear thrust of the Roman soldier. Look at His side, and mark that fearful gash that has broached His heart and set the double flood in motion. The centurion said, “Truly this was the Son of God” (Mat 27:54). He, Who by nature is God over all, “without [whom] was not any thing made that was made” (Joh 1:3), took upon Himself our nature and became a man like ourselves, save that He was without taint of sin. Being found in fashion as a man, He became obedient unto death, even the death of the cross. It is He that died! He, Who only hath immortality, condescended to die! He was all glory and power, yet He died! He was all tenderness and grace, yet He died! Infinite goodness was hanged upon a tree! Boundless bounty was pierced with a spear! This tragedy exceeds all others! However dark man’s ingratitude may seem in other cases, it is blackest here! However horrible his spite against virtue, that spite is cruelest here! Here hell has outdone all its former villainies, crying, “This is the heir; come, let us kill him” (Mat 21:38).

God dwelt among us, and man would have none of Him. So far as man could pierce his God and slay his God, he went about to commit the hideous crime. Man slew the Lord Christ and pierced Him with a spear! [In this, he] showed what he would do with the Eternal Himself, if he could come at Him. Man is, at heart, a deicide. He would be glad if there were no God. He says in his heart, “No God” (Psa 14:1). If his hand could go as far as his heart, God would not exist another hour. This it is which invests the piercing of our Lord with such intensity of sin: it meant the piercing of God.

But why? Why and wherefore is the good God thus persecuted? By the lovingkindness of the Lord Jesus, by the glory of His person, and by the perfection of His character, I beseech you—be amazed and ashamed that He should be pierced! This is no common death! This murder is no ordinary crime. O man, He that was pierced with the spear was thy God! On the cross, behold thy Maker, thy Benefactor, thy best Friend!

Look steadily at the pierced One, and note the suffering that is covered by the word pierced. Our Lord suffered greatly and grievously. I cannot in one discourse rehearse the story of His sorrows—the griefs of His life of poverty and persecution; the griefs of Gethsemane and the bloody sweat; the griefs of His desertion, denial, and betrayal; the griefs of Pilate’s hall; the scourging, the spitting, and the mockery; the griefs of the cross with its dishonor and agony…Our Lord was made a curse for us. The penalty for sin, or that which was equivalent thereto, He endured: “His own self bare our sins in his own body on the tree” (1Pe 2:24). “The chastisement of our peace was upon him; and with his stripes we are healed” (Isa 53:5).

Brethren, the sufferings of Jesus ought to melt our hearts! I mourn this morning that I do not mourn as I should. I accuse myself of that hardness of heart that I condemn, since I can tell you this story without breaking down. My Lord’s griefs are untellable. Behold and see if there was ever sorrow like unto His sorrow! Here we lean over a dread abyss and look down into fathomless gulfs…If you will steadfastly consider Jesus pierced for our sins and all that is meant thereby, your hearts must relent. Sooner or later, the cross will bring out all the feeling of which you are capable and give you capacity for more. When the Holy Spirit puts the cross into the heart, the heart is dissolved in tenderness…The hardness of the heart dies when we see Jesus die in woe so great.

It behooves us further to note who it was that pierced Him: “They shall look on me whom they have pierced.” The “they,” in each case, relates to the same persons. We slew the Savior, even we, who look to Him and live…In the Savior’s case, sin was the cause of His death. Transgression pierced Him. But whose transgression? Whose? It was not His own, for He knew no sin, neither was guile found in His lips. Pilate said, “I find no fault in this man” (Luk 23:4). Brethren, the Messiah was cut off, but not for Himself. Our sins slew the Savior. He suffered because there was no other way of vindicating the justice of God and allowing us to escape. The sword, which else had smitten us, was awakened against the Lord’s Shepherd, against the Man that was Jehovah’s Fellow (Zec 13:7)…If this does not break and melt our hearts, let us note why He came into a position in which He could be pierced by our sins. It was love, mighty love, nothing else but love that led Him to the cross. No other charge can ever be laid at His door but this: He was “found guilty of excess of love.”64 He put Himself in the way of piercing because He was resolved to save us…Shall we hear of this, think of this, consider this, and remain unmoved? Are we worse than brutes? Has all that is human quitted our humanity? If God the Holy Ghost is now at work, a sight of Christ will surely melt our heart of stone…

Let me also say to you, beloved, that the more you look at Jesus crucified, the more you will mourn for sin. Growing thought will bring growing tenderness. I would have you look much at the pierced One, that you may hate sin much. Books that set forth the passion of our Lord and hymns that sing of His cross have ever been most dear to saintly minds because of their holy influence upon the heart and conscience. Live at Calvary, beloved, for there you will live at your best. Live at Calvary, and love at Calvary, until live and love become the same thing. I would say, look to the pierced One until your own heart is pierced. An old divine saith, “Look at the cross until all that is on the cross is in your heart.” He further says, “Look at Jesus until He looks at you.” Steadily view His suffering person until He seems to turn His head and look at you, as He did at Peter when he went out and wept bitterly. See Jesus until you see yourself: mourn for Him until you mourn for your sin…He suffered in the room, place, and stead of guilty men. This is the Gospel. Whatever others may preach, “We preach Christ crucified” (1Co 1:23). We will ever bear the cross in the forefront. The substitution of Christ for the sinner is the essence of the Gospel. We do not keep back the doctrine of the Second Advent; but, first and foremost, we preach the pierced One—this it is that shall lead to evangelical repentance, when the Spirit of grace is poured out.

From a sermon delivered on Lord’s Day morning, September 18, 1887, at the Metropolitan Tabernacle, Newington.

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The Lost Doctrine - Regeneration (Paul Washer)

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TEMPORARY, COUNTERFEIT, AND TRUE CONVERSION

David Martyn Lloyd-Jones (1899-1981)

WHAT do we mean by conversion? It is the first exercise of the new nature in ceasing from old forms of life and starting a new life. It is the first action of the regenerate soul in moving from something to something. The very term suggests that: conversion means a turning from one thing to another. The term is not used very frequently in the Scriptures, but the truth which the word connotes and represents appears constantly.

You will find that in the Scriptures the term itself is sometimes used in a more general way for any turning. For instance, it is sometimes used even of a believer. Our Lord rebuked Peter on one occasion and said, “When thou art converted, strengthen thy brethren” (Luk 22:32). He meant: when you come back again, when you have turned back. Here the word does not refer to Peter’s original coming into the Christian life; he was already in it, but he was going to backslide, he was going to go astray and then come back. That is described as conversion, but in the consideration of biblical doctrines, it is well to confine the word conversion to the sense which is normally given to it when we talk together about these things, that is, it is the initial step in the conscious history of the soul in its relationship to God; it is the first exercise, the first manifestation, of the new life that has been received in regeneration.

This, of course, is something which is essential, and there are many statements to that effect. It is stated specifically in Matthew 18:3: “Verily I say unto you,” says our Lord, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” But all the texts which we have already considered in dealing with the doctrine of regeneration are equally applicable here, texts such as, “The natural man receiveth not the things of the Spirit of God” (1Co 2:14); and, “The carnal mind is enmity against God” (Rom 8:7). Men and women must come from that before they can be Christians; they must turn from that to this other condition. So conversion is essential. Nobody is born a Christian. We were all born in sin, “shapen in iniquity” (Psa 51:5); we were all “the children of wrath, even as others” (Eph 2:3); we are all subjects of original sin and original guilt, so we must all undergo conversion; and the Bible is quite explicit about this.

The next question, therefore, to ask is: How does it take place? What is the agency in conversion? And here the answer is quite simple. It is first of all and primarily the work of the Holy Spirit and the Holy Spirit, does it through the effectual call….The call becomes effectual and it is that which leads to the next step—what you and I do. You notice that we are mentioning this for the first time, but in any definition of conversion you must bring in the human as well as the divine activity. The call comes effectually and because it comes effectually we do something about it. That is conversion: the two sides, the call—the response…but in dealing with conversion, of necessity we must give equal emphasis to the activity of human beings. Now in regeneration and in the union, we are absolutely passive; we play no part at all; it is entirely the work of the Spirit of God in the heart. But in conversion we act, we move, we are called, and we do it.

We come, then, to consider the characteristics of conversion; and this, I sometimes think, is one of the most important topics that Christian people can consider together. Why is that? Well, it is vital that we should consider the biblical teaching about conversion because there is such a thing as a “temporary conversion.” Have you noticed how often that is dealt with by our Lord Himself in His own teaching, how at times He almost seems to discourage people from going after Him? There was a man who said, “I will follow thee whithersoever thou goest,” and our Lord, instead of saying, “Marvelous!” said, “Wait a minute!” “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head” (Mat 8:19–20). “Do you realize what you’re doing?” He said in effect. “It’s a very foolish man who goes to war without making sure of his resources. It’s an equally foolish man who starts building a tower without making certain that he’s got sufficient material to finish it.”

Our Lord, because He knew the danger of a “temporary something” happening, was constantly dealing with it and seemed to be repelling people. Indeed, they charged Him with making discipleship impossible. Take that great sixth chapter of John where the people were running after Him and hanging on to His words because of the miracle of the feeding of the 5000, and our Lord seemed to be trying deliberately to repel them. So a large number, who thought they were disciples, went back, we are told, and walked no longer with Him. It is quite clear that our Lord was giving that teaching quite deliberately because He was drawing a distinction between the spirit and the flesh. He knew that they were carnal, and He was anxious to stress the vital importance of grasping the spiritual.

Take also the parable in Matthew 13—the parable of the sower—and our Lord’s own exposition of it. Notice particularly verses 20 and 21: “But he that received the seed into stony places, the same is he that, heareth the word, and anon1 with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.” But notice what our Lord says about this same man: he, “anon with joy receiveth it [the Word].” That is what I mean by a temporary conversion. He seems to have received the Word, he is full of joy, but he has no root in him, and that is why he ends up with nothing at all. Now that is our Lord’s own teaching; there is the possibility of this very joyful conversion and yet there is nothing there in a vital, living sense, and it proves temporary.

There is also further teaching in the Scriptures about this same thing. Take Simon the sorcerer in Acts 8. We are told in verse 13, “Simon himself believed also: and…was baptised.” And yet look at the end of that man’s story. He was “in the gall of bitterness” (v. 23), and Peter simply said to him that he had better ask God to have mercy and grant him repentance. He seemed to be a true believer, but was he?

Then Paul speaks in 1 Timothy 1:19–20 of “holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.” Now that is very serious teaching, and he says the same thing in 2 Timothy 2. Here Paul is writing to Timothy about certain people who seemed to have been believers but were now denying the resurrection, as a result of which, some frightened Christians thought that the whole Church was collapsing. “It is all right,” says Paul: “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his” (v. 19). God knows; He is not deceived or deluded. There is such a thing as temporary conversions, temporary believers, but they are not true believers. That is why it is so vital that we should know the biblical teaching as to what conversion really is.

What about the case of Demas, I wonder? There are many who would say that Demas was never a believer at all. I would not like to go so far. He may have been backsliding: “Demas hath forsaken me, having loved this present world” (2Ti 4:10). But, at any rate, he is a doubtful case. And then you come to that great classic passage in this connection in Hebrews 6, with a similar passage in the tenth chapter of that epistle. “It is impossible for those who were once enlightened… if they shall fall away, to renew them again unto repentance” (Heb 6:4, 6).

Therefore, I deliberately use this heading of “temporary conversion.” There is obviously something wrong with these people, so we must ask questions. We must consider, we must have definitions, be- cause “All that glisters is not gold.” All that appears to be conversion is most certainly not conversion according to our Lord’s own teaching and the teaching of the inspired apostles. So I know nothing that is so dangerous, reprehensible, and unscriptural as to say, “But you mustn’t ask these questions.” No, no, let them come. Always ask: does the Scripture entitle us to say that? If we are to be true teachers of the Word, and helpers of others, and concerned about the glory of God, we must realize that there is such a thing as a temporary conversion which is based upon misunderstanding.

My second reason for being concerned about precise definitions is that there are not only temporary conversions but even counterfeit conversions. Now I draw a distinction, you will notice, between the two and the difference is that in the case of a temporary conversion, conversion is something that has happened as the result of the presentation of the biblical truth. In the case of a counterfeit conversion, it is a phenomenon which, though closely resembling and simulating Christian conversion, has been produced by some other agency that is not the truth. So we must draw the distinction.

This was never more necessary than today because there are so many people who seem to think that as long as there is a great change in the person’s life, it must be a true conversion. If a man gives up sins and lives a good life and does good, that, they say, is Christian. But it may not be. It is possible for a man to undergo a great, profound, climactic change in his life and way of living and experience which has nothing to do with Christianity. People may even come out of the world and join a church, and their whole life from the outside may apparently be different, but it may be a counterfeit conversion. It is a conversion in the sense that they have left one thing and have come to another, have given up sins and are now doing good, but it is counterfeit because they lack the necessary, essential relationship to truth. If you are only interested in phenomena, if you are only interested in someone who can get up and say, “My whole life is absolutely changed,” then you need only go to books on psychology. Psychology has been very popular now for many years, and it makes a most powerful attack upon the Christian faith—that is why I am so concerned about it. I heard a man say that if his Christian faith were attacked, it would not worry him. He would simply reply, “I don’t care what you people say; I don’t care what science says, I know because of what’s happening to me.”

Now my response to that was, “Yes, and every psychologist in your audience would smile. They would say, ‘We agree that you have had a psychological change and experience. But, of course, many things can do that.’ And they would continue to dismiss the whole of Christianity.”

No, the defense of the Christian faith must never rely simply upon some experience that you and I have had. The defense of the Christian faith is objective truth. So unless we are careful at this point in defining conversion, the danger is that we shall have nothing to say to those who have undergone one of these counterfeit experiences.

Then there is one other thing—and here we leave the counterfeit and the temporary and come to something which is more immediately practical. There are variable elements in connection with conversion, and because of these we must be very careful that we know what the essential elements are. Let me illustrate what I mean: take the time element, the time factor in conversion. Must it be sudden? Is it impossible for it to be gradual? Well, I would say that the Scripture does not teach that it must of necessity be sudden. The great thing is that it has happened, whether sudden or gradual. The time element is not one of the absolute essentials; it may have its importance, but it is not vital.

Secondly, must one’s conversion of necessity be dramatic? We all tend to emphasize these, do we not? They have human interest, we say, and we must be interesting. But must conversion be dramatic? Now if you read just one chapter in the Scriptures—Acts 16—you will see that you have no right to say that. Of course, if you only read the story of the Philippian jailer, then you will say conversion must be full of drama. But I am equally interested in the story of Lydia and there is nothing to suggest that about her conversion. Not at all! It may have been quite quiet, but it was equally a conversion. So here we have another variable element. Dramatic quality may be there, but it may not be. It is not essential.

Then there is the old vexed question of the place of feelings. Of course, they must be there, but there are feelings and feelings. They may be very intense, or they may not be, but they are still feelings. We all differ by nature and temperament, and in this matter of feelings we differ very much indeed. The most demonstrative person is not always the one who feels most….So it is not the one who is weeping the most copiously who is of necessity the most intensely feeling. Another person may be feeling so deeply that his feelings are down beyond the very possibility of tears, as it were. Feelings are variable and express themselves variously in different people. They must be present, but God forbid that we should insist upon a particular intensity or display of feelings.

And then there is the whole question of age. Some have said that unless you are converted when you are an adolescent, you will never be converted at all because the requisite psychological factors can never be there again. What utter rubbish! How unscriptural! I have never seen a more striking conversion than I once saw in a man aged seventy-seven: thank God for that! No, there is no age limit. Age does not make the slightest difference. We are talking about something the Holy Spirit produces. There is as much hope for the man who is shivering on the brink of the grave and of hell as for the adolescent—if you are interested in true conversion, that is. If you are interested in psychological experiences, then I agree, adolescence is the right time for it. Everything is very explosive at that point; you merely strike a match, and there it is. But we are not interested in psychological changes; we are talking about true, Christian, spiritual conversion. And there age, thank God, is a complete irrelevance.

Now we have considered these things because there is always a tendency to standardize the variable aspect of conversion. Sometimes it works out in the evangelist, in his desiring everybody to become a Christian in the same way, and he is doubtful of the converts unless they are all the same. But it may happen in us too; we all desire to be the same. That is always one of the dangerous things about reading of somebody else’s experiences; consciously or unconsciously, we tend to reproduce them. It is a part of our make-up and of our nature: we are imitators, and if we like a thing that we see in someone else, then we wish that to be true of us, too.

Then we also tend to concentrate on particular manifestations of conversion. The feelings, for instance, are only one aspect, yet we put all our emphasis on them. This can be extremely dangerous because feelings, as I have indicated, are one of a number of variables, and this way may lead to tragedy. Some people are always insisting upon the presence of a variable quality, which is not essential. Thinking it was essential, and not having experienced it, they say that they have never been converted. And this can lead to untold and unnecessary unhappiness….if we postulate4 something that is variable and insist upon it, we may do ourselves or somebody else great harm. We may tell other people that they are not converted because they do not conform to our particular standard. So we must be very careful that we do not go beyond Scripture and say things which the Bible does not say. Therefore, how vital, how essential it is, that we should have clear definitions in our mind.

What, then, are these permanent elements? There are two essential elements in conversion, and these are emphasized everywhere in the Scripture—in the Gospels, in the book of Acts, and in the epistles. Paul, fortunately, has put it all in a phrase for us, in Acts 20:21, on that moving occasion when he said farewell to the elders of the church at Ephesus. I have sometimes thought that if there was one scene in history more than any other at which I should like to have been present, it was just that. “I’m going,” Paul says, in effect, to the elders, “you’ll never see me again, and I want you to hold on to the things I’ve told you, and to remember what I did when I was with you.” What was this? “Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” That is conversion. Those are the essential and the only essential elements in conversion: repentance and faith. Sudden or gradual, it does not matter. Repentance must be there; faith must be there. If one is missing it is not conversion. Both are essential.

At this point, let me ask a question: in which order do they come? Which comes first, repentance or faith? Now that is a fascinating question. There is a sense in which faith is bound to come before repentance, and yet I shall not put it like that and for this reason: when I am talking about faith, I mean it in the sense that the apostle Paul used it—faith in the Lord Jesus Christ, not faith in general. There must be faith in general before you can repent, because if you do not believe certain things about God, you do not act upon it, and there is no repentance. But I am referring to faith in the special sense of faith in the Lord Jesus Christ. In that case, repentance comes before faith and Paul puts them in that order: “Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.”

Why must repentance come first? Well, you will find that it always comes first in Scripture. Who was the first preacher in the New Testament? The answer is John the Baptist. What did he preach? The “baptism of repentance for the remission of sins” (Mark 1:4). This was the message of the forerunner, and the forerunner always comes first. Then the second preacher was the Lord Jesus Christ, and if you turn to the Gospels and observe the first thing He ever said you will find that He again exhorted the people to repent and to believe the Gospel (Mark 1:15). So, exactly like John the Baptist, the first thing He taught was repentance.

Then what did Peter preach? Take the great sermon on the day of Pentecost in Acts 2. Peter preached and the people cried out saying, “Men and brethren, what shall we do?” This was the reply: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Act 2:37, 38). Repent. And, as I have already quoted to you, repentance was the message of the apostle Paul. He started with repentance. He did it in Athens: God “…commandeth all men every where to repent” (Act 17:30).

Repentance is of necessity the first message, and it surely must be. It is Scriptural, yes, but Scripture also enables us to reason. Let me put it to you like this: Why should men and women believe on the Lord Jesus Christ? It is no use just asking them to believe in Christ. They are entitled to ask, “Why should I believe in Him?” That is a perfectly fair question. And people do not see any need or necessity for believing in the Lord Jesus Christ if they do not know what repentance is. Of course, you may be inviting them to Christ as a helper, or as a friend, or as a healer of the body, but that is not Christian conversion. No, no, people must know why they must believe in the Lord Jesus Christ. The Law is our schoolmaster (Gal 3:24) to bring us there, and the Law works repentance.

In other words, the primary point about conversion, the primary thing in the whole of Christian salvation, is to bring us into the right relationship with God. Why did Christ come? Why did He die? The answer is that He did it all to bring us to God. And if we think about these things in any way except in terms of being reconciled to God, our view is entirely false. I say it hesitatingly because I know the danger of being misunderstood, but there is far too much Christianity today, it seems to me, that stops at the Lord Jesus Christ and does not realize that He came and did everything in order to reconcile us to God. Indeed, it was God who was “in Christ, reconciling the world unto himself” (2Co 5:19). I think the greatest weakness in evangelical Christianity today is that it forgets God. We are interested in experiences, we are interested in happiness, we are interested in subjective states. But the first need of every soul, as we shall see, it to be right with God. Nothing matters but that. The Gospel starts with God, because what is wrong with everybody is that they are in a wrong relationship to Him.

So we must put repentance first; it is the original trouble, the main consequence of the Fall and original sin. God is orderly in His working, and He starts with the big thing, the first thing.

From Chapel Library, Free Grace Broadcaster # 195, Conversion. (www.chapellibrary.org/broadcaster) (From “Conversion” in Great Doctrines of the Bible, Vol 2, God the Holy Spirit published by Crossway Books. Used by permission.)

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Sanctification

J.C. Ryle

“Sanctify them through thy truth: thy word is truth.”—John 17:17

“For this is the will of God, even your sanctification.”—1 Thess 4:3

The subject of sanctification is one which many, I fear, dislike exceedingly. Some even turn from it with scorn and disdain. The very last thing they would like is to be a “saint,” or a “sanctified” man. Yet the subject does not deserve to be treated in this way. It is not an enemy, but a friend.

It is a subject of the utmost importance to our souls. If the Bible be true, it is certain that unless we are “sanctified,” we shall not be saved. There are three things which, according to the Bible, are absolutely necessary to the salvation of every man and woman in Christendom. These three are: justification, regeneration, and sanctification. All three meet in every child of God—he is both born again, and justified, and sanctified. He that lacks any one of these three things is not a true Christian in the sight of God, and dying in that condition will not be found in heaven and glorified in the last day.

What does the Bible mean when it speaks of a “sanctified” man?

Sanctification is that inward spiritual work which the Lord Jesus Christ works in a man by the Holy Ghost, when He calls him to be a true believer. He not only washes him from his sins in His own blood, but He also separates him from his natural love of sin and the world, puts a new principle in his heart, and makes him practically godly in life. The instrument by which the Spirit effects this work is generally the Word of God, though He sometimes uses afflictions and providential visitations “without the Word” (1 Peter 3:1). The subject of this work of Christ by His Spirit is called in Scripture a “sanctified” man.

He who supposes that Jesus Christ only lived and died and rose again in order to provide justification and forgiveness of sins for His people, has yet much to learn. Whether he knows it or not, he is dishonouring our blessed Lord, and making Him only a half Saviour. The Lord Jesus has undertaken everything that His people's souls require; not only to deliver them from the guilt of their sins by His atoning death, but from the dominion of their sins, by placing in their hearts the Holy Spirit—not only to justify, but also to sanctify them. He is, thus, not only their “righteousness,” but their “sanctification” (1 Cor 1:30). Let us hear what the Bible says: “For their sakes I sanctify myself, that they also might be sanctified” (John 17:19). “Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it” (Eph 5:25). “Christ gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus 2:14). Christ “bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness” (1 Peter 2:24). Christ hath reconciled you “in the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight” (Col 1:22). Let the meaning of these five texts be carefully considered. If words mean anything, they teach that Christ undertakes the sanctification, no less than the justification of His believing people. Both are alike provided for in that “everlasting covenant ordered in all things and sure” (2 Sam 23:5), of which the Mediator is Christ. In fact, Christ in one place is called: “He that sanctifieth,” and His People, “they who are sanctified” (Heb 2:11).

The subject before us is of such deep and vast importance, that it requires fencing, guarding, clearing up, and marking out on every side. A doctrine which is needful to salvation can never be too sharply developed, or brought too fully into light. To clear away the confusion between doctrines and doctrines, which is so unhappily common among Christians, and to map out the precise relation between truths and truths in religion, is one way to attain accuracy in our theology. I shall therefore not hesitate to lay before my readers a series of connected propositions or statements, drawn from Scripture, which I think will be found useful in defining the exact nature of sanctification.

(1) Sanctification, then, is the invariable result of that vital union with Christ which true faith gives to a Christian—“He that abideth in Me, and I in him, the same bringeth forth much fruit” (John 15:5). The branch which bears no fruit is no living branch of the vine. The union with Christ which produces no effect on heart and life is a mere formal union, which is worthless before God. The faith which has not a sanctifying influence on the character is no better than the faith of devils. It is a “dead faith,” because it is “alone.” It is not the gift of God. It is not the faith of God's elect. In short, where there is no sanctification of life, there is no real faith in Christ. True faith worketh by love. It constrains a man to live unto the Lord from a deep sense of gratitude for redemption. It makes him feel that he can never do too much for Him that died for him. Being much forgiven, he loves much. He whom the blood cleanses, walks in the light. He who has real lively hope in Christ, purifieth himself even as He is pure (James 2:17-20; Titus 1:1; Gal 5:6; 1 John 1:7; 3:3).

(2) Sanctification, again, is the outcome and inseparable consequence of regeneration. He that is born again and made a new creature, receives a new nature and a new principle, and always lives a new life. A regeneration which a man can have, and yet live carelessly in sin or worldliness, is a regeneration never mentioned in Scripture. He that is born of God doth not commit sin, doeth righteousness, loveth the brethren, keepeth himself, and overcometh the world (1 John 2:29; 3:9-14; 5:4-18). In a word, where there is no sanctification there is no regeneration, and where there is no holy life there is no new birth. This is a hard saying to many minds; but, hard or not, it is Bible truth. It is written plainly, that he who is born of God is one whose “seed remaineth in him, and he cannot sin, because he is born of God” (1 John 3:9).

(3) Sanctification, again, is the only certain evidence of that indwelling of the Holy Spirit which is essential to salvation. “If any man have not the Spirit of Christ, he is none of His” (Rom 8:9). The Spirit never lies dormant and idle within the soul. He always makes His presence known by the fruit He causes to be borne in heart, character, and life. “The fruit of the Spirit,” says St. Paul, “is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance,” and such like (Gal 5:22). Where these things are to be found, there is the Spirit; where these things are wanting, men are dead before God. The Spirit is compared to the wind, and, like the wind, He cannot be seen by our bodily eyes. But just as we know there is a wind by the effect it produces on waves, and trees, and smoke, so we may know the Spirit is in a man by the effects He produces in the man's conduct. It is nonsense to suppose that we have the Spirit, if we do not also “walk in the Spirit” (Gal 5:25). We may depend on it as a positive certainty, that where there is no holy living, there is no Holy Ghost. The seal that the Spirit stamps on Christ's people is sanctification. As many as are actually “led by the Spirit of God, they,” and they only, “are the sons of God” (Rom 8:14).

(4) Sanctification, again, is the only sure mark of God's election. The names and number of the elect are a secret thing which God has wisely kept in His own power, and not revealed to man. It is not given to us in this world to study the pages of the book of life, and see if our names are there. But if there is one thing clearly and plainly laid down about election, it is this—that elect men and women may be known and distinguished by holy lives. It is expressly written that they are “elect through sanctification—chosen unto salvation through sanctification—predestinated to be conformed to the image of God's Son—and chosen in Christ before the foundation of the world that they should be holy.” Hence, when Paul saw the working “faith” and labouring “love” and patient “hope” of the Thessalonian believers, he says, “I know your election of God” (1 Peter 1:2; 2 Thess 2:13; Rom 8:29; Eph 1:4; 1 Thess 1:3,4). He that boasts of being one of God`s elect, while he is wilfully and habitually living in sin, is only deceiving himself, and talking wicked blasphemy. Of course, it is hard to know what people really are, and many who make a fair show outwardly in religion, may turn out at last to be rotten-hearted hypocrites. But where there is not, at least, some appearance of sanctification, we may be quite certain there is no election.

(5) Sanctification, again, is a thing that will always be seen. Like the Great Head of the church, from whom it springs, it “cannot be hid.” “Every tree is known by his own fruit” (Luke 6:44). A truly sanctified person may be so clothed with humility, that he can see in himself nothing but infirmity and defects. Like Moses, when he came down from the Mount, he may not be conscious that his face shines. Like the righteous, in the mighty parable of the sheep and the goats, he may not see that he has done anything worthy of his Master's notice and commendation: “When saw we Thee an hungered, and fed Thee?” (Matt 25:37). But whether he sees it himself or not, others will always see in him a tone, and taste, and character, and habit of life unlike that of other men. The very idea of a man being “sanctified,” while no holiness can be seen in his life, is flat nonsense and a misuse of words. Light may be very dim; but if there is only a spark in a dark room it will seen. Life may be very feeble; but if the pulse only beats a little, it will be felt. It is just the same with a sanctified man: his sanctification will be something felt and seen, though he himself may not understand it. A “saint” in whom nothing can be seen but worldliness or sin, is a kind of monster not recognized in the Bible.

(6) Sanctification, again, is a thing for which every believer is responsible. In saying this I would not be mistaken. I hold as strongly as anyone that every man on earth is accountable to God, and that all the lost will be speechless and without excuse at the last day. Every man has power to “lose his own soul” (Matt 16:26). But while I hold this, I maintain that believers are eminently and peculiarly responsible, and under a special obligation to live holy lives. They are not as others, dead and blind and unrenewed: they are alive unto God, and have light and knowledge, and a new principle within them. Whose fault is it if they are not holy, but their own? On whom can they throw the blame if they are not sanctified, but themselves? God, who has given them grace and a new heart, and a new nature, has deprived them of all excuse it they do not live for His praise. This is a point which is far too much forgotten. A man who professes to be a true Christian, while he sits still, content with a very low degree of sanctification (if indeed he has any at all), and coolly tells you he “can do nothing,” is a very pitiable sight, and a very ignorant man. Against this delusion let us watch and be on our guard. The Word of God always addresses its precepts to believers as accountable and responsible beings. If the Saviour of sinners gives us renewing grace, and calls us by His Spirit, we may be sure that He expects us to use our grace, and not to go to sleep. It is forgetfulness of this which causes many believers to “grieve the Holy Spirit,” and makes them very useless and uncomfortable Christians.

(7) Sanctification, again, is a thing which grows. A man may climb from one step to another in holiness, and be far more sanctified at one period of his life than another. More pardoned and more justified than he is when he first believes, he cannot be, though he may feel it more. More sanctified he certainly may be, because every grace in his new character may be strengthened, enlarged, and deepened. This is the evident meaning of our Lord's last prayer for His disciples, when He used the words, “Sanctify them”; and of Paul's prayer for the Thessalonians, “The very God of peace sanctify you” (John 17:17; 1 Thess 5:23). In both cases the expression plainly implies the possibility of increased sanctification; while such an expression as “justify them” is never once in Scripture applied to a believer, because he cannot be more justified than he is. I can no warrant in Scripture for the doctrine of “imputed sanctification.” It is a doctrine which seems to me to confuse things that differ, and to lead to very evil consequences. Not least, it is a doctrine which is flatly contradicted by the experience of all the most eminent Christians. If there is any point on which God's holiest saints agree it is this: that they see more, and know more, and feel more, and do more, and repent more, and believe more, as they get on in spiritual life, and in proportion to the closeness of their walk with God. In short, they “grow in grace,” as Peter exhorts believers to do; and “abound more and more,” according to the words of Paul (2 Peter 3:18; 1 Thess 4:1).

(8) Sanctification, again, is a thing which depends greatly on a diligent use of Scriptural means. When I speak of “means,” I have in view Bible-reading, private prayer, regular attendance on public worship, regular hearing of God's Word, and regular reception of the Lord's Supper. I lay it down as a simple matter of fact, that no one who is careless about such things must ever expect to make much progress in sanctification. I can find no record of any eminent saint who ever neglected them. They are the appointed channels through which the Holy Spirit conveys fresh supplies of grace to the soul, and strengthens the work which He has begun in the inward man. Let men call this legal doctrine if they please, but I will never shrink from declaring my belief that there are no “spiritual gains without pains.” I should as soon expect a farmer to prosper in business who contented himself with sowing his fields and never looking at them till harvest, as expect a believer to attain much holiness who was not diligent about his Bible-reading, his prayers, and the use of his Sundays. Our God is a God who works by means, and He will never bless the soul of that man who pretends to be so high and spiritual that he can get on without them.

(9) Sanctification, again, is a thing which does not prevent a man having a great deal of inward spiritual conflict. By conflict I mean a struggle within the heart between the old nature and the new, the flesh and the spirit, which are to be found together in every believer (Gal 5:17). A deep sense of that struggle, and a vast amount of mental discomfort from it, are no proof that a man is not sanctified. Nay, rather, I believe they are healthy symptoms of our condition, and prove that we are not dead, but alive. A true Christian is one who has not only peace of conscience, but war within. He may be known by his warfare as well as by his peace. In saying this, I do not forget that I am contradicting the views of some well-meaning Christians, who hold the doctrine called “sinless perfection.” I cannot help that. I believe that what I say is confirmed by the language of Paul in the seventh chapter of Romans. That chapter I commend to the careful study of all my readers. I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, “I delight in the law of God after the inward man” (Rom 7:22). I believe, furthermore, that what I say is proved by the experience of all the most eminent servants of Christ that have ever lived. The full proof is to be seen in their journals, their autobiographies, and their lives. Believing all this, I shall never hesitate to tell people that inward conflict is no proof that a man is not holy, and that they must not think they are not sanctified because they do not feel entirely free from inward struggle. Such freedom we shall doubtless have in heaven; but we shall never enjoy it in this world. The heart of the best Christian, even at his best, is a field occupied by two rival camps, and the “company of two armies” (Song 6:13).

(10) Sanctification, again, is a thing which cannot justify a man, and yet it pleases God. This may seem wonderful, and yet it is true. The holiest actions of the holiest saint that ever lived are all more or less full of defects and imperfections. They are either wrong in their motive or defective in their performance, and in themselves are nothing better than “splendid sins,” deserving God's wrath and condemnation. To suppose that such actions can stand the severity of God's judgment, atone for sin, and merit heaven, is simply absurd. “By the deeds of the law shall no flesh be justified...We conclude that a man is justified by faith without the deeds of the law” (Rom 3:20,28). The only righteousness in which we can appear before God is the righteousness of another—even the perfect righteousness of our Substitute and Representative, Jesus Christ the Lord. His work, and not our work, is our only title to heaven. This is a truth which we should be ready to die to maintain.

For all this, however, the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. “With such sacrifices God is well pleased” (Heb 13:16). “Obey your parents...for this is well pleasing unto the Lord” (Col 3:20). “We do those things that are pleasing in His sight” (1 John 3:22). Let this never be forgotten, for it is a very comfortable doctrine. Just as a parent is pleased with the efforts of his little child to please him, though it be only by picking a daisy or walking across a room, so is our Father in heaven pleased with the poor performances of His believing children. He looks at the motive, principle, and intention of their actions, and not merely at their quantity and quality. He regards them as members of His own dear Son, and for His sake, wherever there is a single eye, He is wellpleased.

(11) Sanctification, again, is a thing which will be found absolutely necessary as a witness to our character in the great day of judgment. It will be utterly useless to plead that we believed in Christ, unless our faith has had some sanctifying effect, and been seen in our lives. Evidence, evidence, evidence, will be the one thing wanted when the great white throne is set, when the books are opened, when the graves give up their tenants, when the dead are arraigned before the bar of God. Without some evidence that our faith in Christ was real and genuine, we shall only rise again to be condemned. I can find no evidence that will be admitted in that day, except sanctification. The question will not be how we talked and what we professed, but how we lived and what we did. Let no man deceive himself on this point. If anything is certain about the future, it is certain that there will be a judgment; and if anything is certain about judgment, it is certain that men's “works” and “doings” will be considered and examined in it (John 5:29; 2 Cor 5:10; Rev 20:13). He that supposes works are of no importance, because they cannot justify us, is a very ignorant Christian. Unless he opens his eyes, he will find to his cost that if he comes to the bar of God without some evidence of grace, he had better never have been born.

(12) Sanctification, in the last place, is absolutely necessary, in order to train and prepare us for heaven. Most men hope to go to heaven when they die; but few, it may be feared, take the trouble to consider whether they would enjoy heaven if they got there. Heaven is essentially a holy place; its inhabitants are all holy; its occupations are all holy. To be really happy in heaven it is clear and plain that we must be somewhat trained and made ready for heaven while we are on earth. The notion of a purgatory after death, which shall turn sinners into saints, is a lying invention of man, and is nowhere taught in the Bible. We must be saints before we die, if we are to be saints afterwards in glory. The favourite idea of many, that dying men need nothing except absolution and forgiveness of sins to fit them for their great change, is a profound delusion. We need the work of the Holy Spirit as well as the work of Christ; we need renewal of the heart as well as the atoning blood; we need to be sanctified as well as to be justified. It is common to hear people saying on their death-beds, “I only want the Lord to forgive my sins, and take me to rest.” But those who say such things forget that the rest of heaven would be utterly useless if we had no heart to enjoy it! What could an unsanctified man do in heaven, if by any chance he got there? Let that question be fairly looked in the face, and fairly answered. No man can possibly be happy in a place where he is not in his element, and where all around him is not congenial to his tastes, habits, and character. When an eagle is happy in an iron cage, when a sheep is happy in the water, when an owl is happy in the blaze of noonday sun, when a fish is happy on the dry land—then, and not till then, will I admit that the unsanctified man could be happy in heaven.

I lay down these twelve propositions about sanctification with a firm persuasion that they are true, and I ask all who read these pages to ponder them well. Each of them would admit of being expanded and handled more fully, and all of them deserve private thought and consideration. Some of them may be disputed and contradicted; but I doubt whether any of them can be overthrown or proved untrue. I only ask for them a fair and impartial hearing. I believe in my conscience that they are likely to assist men in attaining clear views of sanctification.

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The Unrepenting Repenter

Author: Jim Elliff
The believer in Christ is a lifelong repenter. He begins with repentance and continues in repentance. (Rom. 8:12-13) David sinned giant sins but fell without a stone at the mere finger of the prophet because he was a repenter at heart (2 Sam. 12:7-13). Peter denied Christ three times but suffered three times the remorse until he repented with bitter tears (Mt. 26:75). Every Christian is called a repenter, but he must be a repenting repenter. The Bible assumes the repentant nature of all true believers in its instruction on church discipline. A man unwilling to repent at the loving rebuke of the church can be considered nothing more than "a heathen and a tax collector." (Mt. 18:15-17) What is repentance? Repentance is a change of mind regarding sin and God, an inward turning from sin to God, which is known by its fruit—obedience. (Mt. 3:8; Acts 26:20; Lk. 13:5-9) It is hating what you once loved and loving what you once hated, exchanging irresistible sin for an irresistible Christ. The true repenter is cast on God. Faith is his only option. When he fully knows that sin utterly fails him, God takes him up. (Mt. 9:13b) He will have faith or he will have despair; conviction will either deliver him or devour him. The religious man often deceives himself in his repentance. The believer may sin the worst of sins, it is true; but to remain in the love of sin, or to be comfortable in the atmosphere of sin, is a deadly sign, for only repenters inhabit heaven. The deceived repenter would be a worse sinner if he could, but society holds him back. He can tolerate and even enjoy other worldly professing Christians and pastors well enough, but does not desire holy fellowship or the fervent warmth of holy worship. If he is intolerant of a worship service fifteen minutes "too long," how will he feel after fifteen million years into the eternal worship service of heaven? He aspires to a heaven of lighthearted ease and recreation—an extended vacation; but a heaven of holiness would be hell to such a man. Yet God is holy, and God is in heaven. He cannot be blamed for sending the unholy man to hell despite his most articulate profession (Heb. 12:14). What are the Substitutes for true Repentance? 1. You may reform in the actions without repenting in the heart. (Ps. 5 1: 16-17; Joel 2:13) This is a great deception, for the love of sin remains. (I Jn. 2:15-17; Acts 8:9-24) At this the Pharisees were experts. (Mk. 7:1-23) The heart of a man is his problem. A man may appear perfect in his actions but be damned for his heart. His actions are at best self-serving and hypocritical. What comes from a bad heart is never good. "Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh." (Jas. 3:11-12) 2. You may experience the emotion of repentance without the effect of it. Here is a kind of amnesia. You see the awful specter of sin in the mirror and flinch out of horror yet immediately forget what kind of person you saw (Jas. 1:23-24). It is true, repentance includes sincere emotion, an affection for God and a disaffection for sin. Torrents of sorrow may flood the repenter's heart, and properly so (Jas. 4:8-10). But there is such a thing as a temporary emotion in the mere semblance of repentance; this emotion has very weak legs and cannot carry the behavior in the long walk of obedience. Your sorrow may even be prolonged. Yet if it does not arrive at repentance, it is of the world and is a living death—and maybe more (2 Cor. 7: 10). It is an old deceiver. Judas had such remorse but "went and hanged himself." (Mt. 27:3-5) 3. You may confess the words of a true repenter and never repent. (Mt. 21:28-32; 1 Jn. 2:4, 4:20) Confession by itself is not repentance. Confession moves the lips; repentance moves the heart. Naming an act as evil before God is not the same as leaving it. Though your confession may be honest and emotional, it is not enough unless it expresses a true change of heart. There are those who confess only for the show of it, whose so-called repentance may be theatrical but not actual. If you express repentance to appear successful, you will not be successful at repenting. You will speak humbly but sin arrogantly. Saul gave the model confession (I Sam. 15:24-26) and later went to hell. Repentance "from the teeth out" is no repentance. 4. You may repent for the fear of reprisal alone and not for the hatred of sin. Any man will stop sinning when caught or relatively sure he will be, unless there is insufficient punishment or shame attached (I Tim. 1:8-11). When there are losses great enough to get his attention, he will reform. If this is the entire motive of his repentance, he has not repented at all. It is the work of law, but not grace. Men can be controlled by fear, but what is required is a change of heart. Achan admitted his sin after being caught but would not have otherwise. Find his bones in the valley of Achor; his soul, most likely, in hell. (Josh. 7:16-26) 5. You may talk against sin in public like a true repenter but never repent in private. (Mt. 23:1-3) The exercise of the mouth cannot change the heart. Your sin is like a prostitute. You are speaking against your lover in public but embracing her in the bedroom. She is not particular about being run down in public if she can have your full attention in private. "Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God?" (Jas. 4:4) 6. You may repent primarily for temporal gains rather than the glory of God. There are gains for the repenter, but the final motivation for repenting cannot be selfish. Self is a dead, stinking carcass to be discarded. We are to repent because God is worthy and is our respected authority, even if we gain nothing. Indeed, our repenting may appear to lose us more than our sin had gained. (Mt. 16:24-26; Phil. 3:7-8) And this is a test of true repentance. 7. You may repent of lesser sins for the purpose of avoiding the greater sins. (Lk. 11:42) We try to salve our nagging conscience by some minor exercise of repentance, which is really no repentance at all. The whole heart is changed in the believer. The half repenter is a divided man: part against sin and part for it; part against Christ, part for Him. But one or the other must win out, for man cannot serve God and mammon (or any other idol); he must love the one and hate the other. (Mt. 6:24) 8. You may repent so generally that you never repent of any specific sin at all. The man who repents in too great a generality is likely covering his sins. (Prov. 28:13) If there are no particular changes, there is no repenting. Sin has many heads, like the mythological Hydra. It cannot be dealt with in general, but its heads must be cut off one by one. 9. You may repent for the love of friends and religious leaders and not repent for the love of God. (Isa. 1: 10-17) A man talked into repentance may reform for the love of friends or the respect of the spiritually minded, yet do nothing substantial. If a man turns from sin without turning to God, he will find his sin has only changed its name and is hidden behind his pride. Now it will be harder to rout for its subterfuge. You have loved others but not God. And you have loved yourself most of all. Lot's wife left the city of sin at the insistence of an angel and for the love of her family, but turned back. She had left her heart. "Remember Lot's wife." (Gen. 19:12-26; Lk. 17:32) 10. 'You may confess the finished action of sin and not repent from the continuing habit of sin. If a man is honest, he is a good man in human terms; but he is not a repenting man until the sin is stabbed to death. He must be a murderer if he would be God's: "For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live." (Rom. 8: 13) God knows what you have done; what He wants is obedience. (Lk. 6:46) 11. You may attempt repentance of your sin while consciously leaving open the door of its opportunity. A man who says " I repent" but will not leave the source or environment of that sin is suspect. Though some situations which invite temptation cannot be changed, most can. A man who will not flee the setting of his temptation when he is able still loves his sin. A mouse is foolish to build his nest under the cat's bed. "But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts." (Rom. 13:14) 12. You may make an effort to repent of some sins without repenting of all the sin you know. The businessman learns to show concern for the needs of his clients, yet he batters his wife through neglect. Another gives his money in the offering plate weekly but steals time from his employer daily. Every man boasts of some sins conquered, but true repentance is a repulsion of sin as a whole. The repenter hates all sin, though he fails more readily in some than in others. He may not know all his sins, but what he knows he spurns. Repentance is universal in the believer; the spirit is willing even when the flesh is weak (Mt. 26:41). Repentance and faith are bound together. A repenting man has no hope for obedience without faith in the source of all holiness, God Himself. In repenting of sins, he loses his self-sufficiency. God is his sanctifier. (Jude 24-25; 1 Thess. 5:23-24; 1 Pet. 1:5) Repentance is a gift of God (Acts 11:19; 2 Tim. 2:25) and a duty of man (Acts 17:30; Lk. 13:3). You will know if it has been granted by the exercise of it. (Phil. 2:12-13) Do not wait for it; run toward it. "Be zealous and repent." (Rev. 3:19) Pursue it and you will find it; forget it and perish. Copyright © 1994 Jim Elliff Christian Communicators Worldwide, Inc. Permission granted for not-for-sale reproduction in unedited form including author's name, title, complete content, copyright and weblink. Other uses require written permission. www.CCWtoday.org

John MacArthur On Predestination

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Lord Lord? I Never New You - Paul Washer

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Repent or Perish

A. W. Pink

“Except ye repent, ye shall all likewise perish.” (Luke 13:3)

These were the words of the incarnate Son of God. They have never been cancelled; nor will they be as long as this world lasts. Repentance is absolutely necessary if the sinner is to “make peace with God” (Isa. 27:5), for repentance is the throwing down the weapons of rebellion against Him. Repentance does not save, yet no sinner ever was or ever will be saved without it. None but Christ saves, but an impenitent heart cannot receive Him.

A sinner cannot truly believe until he repents. This is clear from the words of Christ concerning His forerunner, “For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe Him:” (Matt. 21:32). It is also evident from His clarion call in Mark 1:15, “repent ye, and believe the gospel.” This is why the apostle Paul testified “repentance toward God, and faith toward our Lord Jesus Christ (Acts 20:21). Make no mistake on this point dear reader, God “now commandeth all men everywhere to repent” (Acts 17:30).In requiring repentance from us, God is pressing His righteous claims upon us. He is infinitely worthy of supreme love and honor, and of universal obedience. This we have wickedly denied Him. Both an acknowledgement and amendment of this is required from us. Our disaffection for Him and our rebellion against Him are to be owned and made an end of. Thus repentance is a heartfelt realization of how dreadfully I have failed, all through my life, to give God His rightful place in my heart and daily walk.

The righteousness of God's demand for my repentance is evident if we consider the heinous nature of sin. Sin is a renouncing of Him who made me. It is refusing Him His right to govern me. It is the determination to please myself; thus, it is rebellion against the Almighty. Sin is spiritual lawlessness, and utter disregard for God's authority. It is saying in my heart, I care not what God requires, I am going to have my own way ; I care not what be God's claim upon me, I am going to be lord over myself. Reader, do you realize that this is how you have lived?

Now true repentance issues from a realization in the heart, wrought therein by the Holy Spirit, of the exceeding sinfulness of sin, of the awfulness of ignoring the claims of Him who made me, of defying His authority. It is therefore a holy hatred and horror of sin, a deep sorrow for it, and acknowledgement of it before God, and a complete heartforsaking of it. Not until this is done will God pardon us. “He that covereth his sins shall not prosper: But whoso confesseth and Forsaketh them shall have mercy” (Prov. 28:13).In true repentance the heart turns to God and acknowledges: my heart has been set upon a vain world, which could not meet the needs of my soul; I forsook Thee, the fountain of living waters, and turned unto broken cisterns which held non: I now own and bewail my folly. But more, it says: I have been a disloyal and rebellious creature, but I will be so no longer. I now desire and determine with all my might to serve and obey Thee as my only Lord. I betake myself to Thee as my present and everlasting Portion.

Reader, be you a professing Christian or no, it is repent or perish . For every one of us, church members or otherwise, it is either turn or burn — turn from your course of self-will and self-pleasing; turn in brokenness of heart to God, seeking His mercy in Christ; turn with full purpose of heart to please and serve HIM: or be tormented day and night, forever and ever, in the Lake of Fire. Which shall it be? Oh, get down on your knees right now and beg God to give you the spirit of true repentance.

“Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31).

“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10).
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REMEMBER LOT’S WIFE

by J.C. Ryle (1816-1900)

There are few warnings in Scripture more solemn than this. The Lord Jesus Christ says to us, “Remember Lot’s wife” (Luk 17:32).

Lot’s wife was a professor of religion: her husband was a “righteous man” (2Pe 2:8). She left Sodom with him on the day when Sodom was destroyed; she looked back towards the city from behind her husband, against God’s express command; she was struck dead at once, and turned into a pillar of salt. And the Lord Jesus Christ holds her up as a beacon to His church: He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the person Jesus names. He does not bid us remember Abraham, or Isaac, or Jacob, or Sarah, or Hannah, or Ruth. No: He singles out one whose soul was lost for ever. He cries to us, “Remember Lot’s wife.”

It is a solemn warning, when we consider the subject Jesus is upon. He is speaking of His own second coming to judge the world: He is describing the awful state of unreadiness in which many will be found. The last days are on His mind, when He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the Person who gives it. The Lord Jesus is full of love, mercy, and compassion: He is One Who will not break the bruised reed nor quench the smoking flax. He could weep over unbelieving Jerusalem, and pray for the men that crucified Him; yet even He thinks it good to give this solemn warning and remind us of lost souls. Even He says, “Remember Lot’s wife.”

It is a solemn warning, when we think of the persons to whom it was first given. The Lord Jesus was speaking to His disciples: He was not addressing the Scribes and Pharisees who hated him, but Peter, James, and John, and many others who loved Him: yet even to them He thinks good to address a caution. Even to them He says, “Remember Lot’s wife.”

It is a solemn warning, when we consider the manner in which it was given. He does not merely say, “Beware of following, take heed of imitating, do not be like Lot’s wife.” He uses a different word: He says, “Remember.” He speaks as if we were all in danger of forgetting the subject; He stirs up our lazy memories; He bids us keep the case before our minds. He cries, “Remember Lot’s wife.”

I will speak of the religious privileges which Lot’s wife enjoyed. In the days of Abraham and Lot, true saving religion was scarce upon earth; there were no Bibles, no ministers, no churches, no tracts, no missionaries. The knowledge of God was confined to a few favoured families; the greater part of the inhabitants of the world were living in darkness, ignorance, superstition, and sin. Not one in a hundred perhaps had such good example, such spiritual society, such clear knowledge, such plain warnings as Lot’s wife. Compared with millions of her fellow creatures in her time, Lot’s wife was a favoured woman.

She had a godly man for her husband: she had Abraham, the father of the faithful, for her uncle by marriage. The faith, the knowledge, and the prayers of these two righteous men could have been no secret to her. It is impossible that she could have dwelt in tents with them for any length of time, without knowing whose they were and whom they served. Religion with them was no formal business; it was the ruling principle of their lives and the mainspring of their actions. All this Lot’s wife must have seen and known. This was no small privilege.

When Abraham first received the promises, it is probable Lot’s wife was there. When he built his tent between Hai and Bethel, it is probable she was there. When the angels came to Sodom and warned her husband to flee, she saw them; when they took them by the hand and led them out of the city, she was one of those whom they helped to escape. Once more, I say, these were no small privileges.

Yet what good effect had all these privileges on the heart of Lot’s wife? None at all. Notwithstanding all her opportunities and means of grace—notwithstanding all her special warnings and messages from heaven—she lived and died graceless, godless, impenitent, and unbelieving. The eyes of her understanding were never opened; her conscience was never really aroused and quickened; her will was never really brought into a state of obedience to God; her affections were never really set on things above. The form of religion which she had was kept up for fashion’s sake and not from feeling: it was a cloak worn for the sake of pleasing her company, but not from any sense of its value. She did as others around her in Lot’s house; she conformed to her husband’s ways; she made no opposition to his religion; she allowed herself to be passively towed along in his wake—but all this time her heart was wrong in the sight of God. The world was in her heart, and her heart was in the world. In this state she lived, and in this state she died.

In all this there is much to be learned: I see a lesson here which is of the greatest importance in the present day. You live in times when there are many persons just like Lot’s wife: Come and hear the lesson which her case is meant to teach.

Learn, then, that the mere possession of religious privileges will save no one’s soul. You may have spiritual advantages of every description; you may live in the full sunshine of the richest opportunities and means of grace; you may enjoy the best of preaching and the choicest instruction; you may dwell in the midst of light, knowledge, holiness, and good company. All this may be, and yet you yourself may remain unconverted, and at last be lost for ever.

I dare say this doctrine sounds hard to some readers. I know that many fancy they want nothing but religious privileges in order to become decided Christians. They are not what they ought to be at present, they allow; but their position is so hard, they plead, and their difficulties are so many. Give them a godly husband, or a godly wife—give them godly companions, or a godly master—give them the preaching of the gospel—give them privileges, and then they would walk with God.

It is all a mistake. It is an entire delusion. It requires something more than privileges to save souls. Joab was David’s captain; Gehazi was Elisha’s servant; Demas was Paul’s companion; Judas Iscariot was Christ’s disciple; and Lot had a worldly, unbelieving wife. These all died in their sins. They went down to the pit in spite of knowledge, warnings, and opportunities; and they all teach us that it is not privileges alone that men need. They need the grace of the Holy Ghost.

Let us value our religious privileges, but let us not rest entirely upon them. Let us desire to have the benefit of them in all our movements in life, but let us not put them in the place of Christ. Let us use them thankfully, if God gives them to us, but let us take care they produce some fruit in our heart and life. If they do not do good, they often do positive harm; they sear the conscience, they increase responsibility, they aggravate condemnation. The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow, dries up the dead tree, and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things. Once more I say, it is not privileges alone which make people Christians, but the grace of the Holy Ghost. Without that no man will ever be saved.

I ask those who attend a sound ministry in the present day to mark well what I am saying. You go to Mr. A’s, or Mr. B’s church: you think him an excellent preacher; you delight in his sermons; you cannot hear anyone else with the same comfort; you have learned many things since you attended his ministry; you consider it a privilege to be one of his hearers! All this is very good. It is a privilege. I should be thankful if ministers like yours were multiplied a thousandfold. But, after all, what have you got in your heart? Have you yet received the Holy Ghost? If not, you are no better than Lot’s wife.

I ask the children of religious parents to mark well what I am saying. It is the highest privilege to be the child of a godly father and mother, and to be brought up in the midst of many prayers. It is a blessed thing indeed to be taught the gospel from our earliest infancy, and to hear of sin, and Jesus, and the Holy Spirit, and holiness, and heaven, from the first moment we can remember anything. But, O, take heed that you do not remain barren and unfruitful in the sunshine of all these privileges: beware lest your hearts remain hard, impenitent, and worldly, notwithstanding the many advantages you enjoy. You cannot enter the kingdom of God on the credit of your parents’ religion. You must eat the bread of life for yourself, and have the witness of the Spirit in your own heart. You must have repentance of your own, faith of your own, and sanctification of your own. If not, you are no better than Lot’s wife.

I pray God that all professing Christians in these days may lay these things to heart. May we never forget that privileges alone cannot save us. Light and knowledge, and faithful preaching, and abundant means of grace, and the company of holy people are all great blessings and advantages. Happy are they that have them! But after all, there is one thing without which privileges are useless: that one thing is the grace of the Holy Ghost. Lot’s wife had many privileges; but Lot’s wife had not grace.

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