Closely related to the doctrine of the power, or efficacy, of the divine Word—as considered in the last chapter—is the doctrine of conversion. It is the subject of conversion, therefore, that we now purpose to examine. It is an important subject. It deserves a prominent place in treating of the Way of Salvation. It is also an intensely personal subject. Each one who desires to be in the Way of Salvation is personally interested in it. The eternal destiny of every one who reads these pages is closely connected with the question whether or not he is converted. To be in an unconverted state, is to be in a state of great peril. The issues of eternity are involved in the final decision of the soul, in reference to this great subject. It is of the most vital importance, therefore, that each one examine and understand it.
And yet, strange as it may seem, there are few subjects concerning which those interested are more in the dark. Stranger still, often those who preach and talk most about it, who are loudest in proclaiming its necessity, know least about it. Ask them as to its
meaning, its nature, its elements. Ask them who needs it, how it is brought about, and what are the evidences of its existence; and they give at best very confused and unscriptural answers. We therefore propose to examine it in the light of the Word of God, and may He, the Spirit of truth, enable us to know and believe its divine teachings!
What then is conversion? The original and simple meaning of the word convert is to turn—to turn about. This is also the meaning of the Latin word from which the English comes. The Greek word, which in the New Testament is translated "convert" or "conversion," also refers to the act of turning. It is so translated quite frequently. Thus the same Greek word that is in some places translated convert, is in other places translated turned, e.g., as in Mark v. 30: "Jesus ... turned him about in the press." Acts xvi. 18: "But Paul ... turned and said." Matt. xii. 44: "I will return into my house." Acts xxvi. 18: "To turn them from darkness to light." And so in many other places. It is plain, then, that the meaning of the word is a turning or facing about—a returning, or a changing of direction—as if a traveler, on finding himself going the wrong way, turns, returns, changes his course, comes back, he converts himself.
Applying this word now to a moral or religious use,
it means a turning from sin to righteousness, from Satan to God. The transgressor who had been walking in the way of disobedience and enmity against God, and towards eternal death, is turned about into the way of righteousness, towards eternal life. This is a change of direction, but it is also something more. It is a change of state—from a state of sin to a state of Grace. It is still more. It is a change of nature—from a sinner unto a saint. It is finally a change of relation—from an outcast and stranger unto a child and heir. Thus there is an outward and an inward turning, a complete change.
That this is the scriptural meaning of conversion is very clear from Acts xxvi. 18. The Lord is about to send Paul to the Gentiles for the purpose of converting them. He describes the work of conversion thus: "To open their eyes and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."
As already remarked, the word here translated to "turn" is the same that is elsewhere translated to "convert."
If we now inquire more particularly into the nature, or process of this change which is called "conversion," we find in it two constituent elements. The one is
penitence or contrition, the other is faith. Taken together, they make up conversion. In passing, we may briefly notice that sometimes the Scriptures use the word "repentance" as embracing both penitence and faith, thus making it synonymous with conversion.